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TERMS 


CHRISTIAN  COMMUNION; 


WITH    THE 


SOLUTION  OF  VARIOUS  QUESTIONS 
i 
4 

AND 


GASES  OF  CONSCIENCE 

ARISING   FROM    THIS     SUBJECT. 

BY  ISAAC  WATTS,  D.D. 

First  American  Editioji. 

BOSTON: 

JPRlNTfcD  AND  SOLD  BY  SAMUEL  T  ARMSTRONG) 

No.  50,  CornhM, 

1811. 


THE 

TERMS 


CHRISTIAN    COMMUNION. 


QUESTION    I. 

What  is  Christian  Communion?     And  what  are 
the  general  and  agreed  Terms  of  it? 

/CHRISTIAN  Communion,  in  the  sense  of 
^  Scripture,  is  that  Communion  or  Fellow- 
ship which  Christians  have  with  God  the  Fa- 
ther and  our  Lord  Jesus  Christ,  or  with  one 
another;  and  both  are  joined  together  by  the 
apostle,  1  John  i,  3.  That  which  we  have 
seen  and  heard  declare  we  unto  you,  that  ye  also 
may  have  Fellowship,  (or  Communion)  with  us: 
and  truly  our  Fellowship  is  with  the  Father,  and 
with  his  Son  Jesus  Christ. 

This  Communion  or  Fellowship  in  the  spi- 
ritual and  invisible  part  of  it  consists  in  a  par- 
ticipation of  the  favor  of  God,  the  spiritual  ben- 
efits of  Christ,  and  the  invisible  and  everlast- 
ing blessings  of  the  Gospel.  But  this  is  not 
our  present  subject  of  discourse. 

The  visible  Fellowship  or  Communion  that 
Christians  have  with  each  other,  consists  chief- 
ly in  the  participation  of  the  spiritual  ordinanc- 
es of  the  Gospel,  and  mutual  assistances  for  the 
good  of  each  other. 

The  special  ordinances  of  the  Gospel  are 
chiefly  these  two,  Baptism  and  the  Lord's 
Supper. 


4  (  What  is  Christian  Communion,     Qu.  I. 

Baptism  is  an  ordinance  appointed  by  Christ, 
for  our  entrance  into. the  visible  Church;  and 
when  once  performed  is  never  to  be  re- 
peated. 

The  Lord's  Supper  is  an  ordinance  appoint- 
ed by  Christ  after  we  are  entered  into  the 
Church,  for  the  assistance  and  increase  of  our 
faith  and  hope,  our  comfort  and  holiness;  and 
ought  to  be  as  often  repeated  as  Christians 
have  proper  opportunity:  It  represents  our 
Communion  with  the  Lord  Jesus  Christ  in  his 
death,  and  the  benefits  which  are  derived  from 
it,  such  as  the  pardon  of  sin  through  his  sacri- 
fice of  atonement,  Sec  and  it  represents  also 
our  communion  with  one  another  in  those  ben- 
efits, or  our  joint  participation  thereof,  accord- 
ing to  the  apostle's  description  of  it,  1  Cor.  x, 
16,  17.  The  cup,  of  blessing  iihich  ive  bless,  is 
it  not  the  Communion  of  the  blood  of  Christ? 
We  are  all  partakers  of  that  one  bread. 

The  other  parts,  privileges,  or  offices  of 
Christian  Communion,  shall  be  mentioned, 
when  there  is  need  of  it,  in  distinguishing 
constant  and  occasional  Communion. 

Now  among  all  the  ordinances  of  Worship 
it  is  in  our  partaking  of  these  two,  viz.  Bap- 
tism and  the  Lord's  Supper,  that  special  Chris- 
tian Communion  chiefly  consists.  But  when 
we  use  the  words  Christian  Communion,  we 
have  most  frequently  a  regard  to  the  Lord's 
Supper,  because  our  Communion  with  one 
another,  and  joint  participation  of  the  bles- 
sings of  the  Gospel,  is  most  plainly  represent- 
ed thereby;  and  by  the  frequent  repetition  of 
it,  our  Christian  Communion  or  Holy  Fellow- 


Qu.  I.       and  the  general  Terms  of  it?  .   S 

ship  is  maintained  in  a  more  explicit  and  hon- 
orable manner. 

Having  considered  briefly  the  nature  of 
Christian  Communion,  we  must  inquire  now 
into  the  general  terms  of  it. 

As  in  order  to  hold  an  inward  and  spiritual 
Communion  with  Christ  and    his   people,   we 
must  be  sincere  believers,  or  real  Christians; 
so  every  person  seeking  visible   Communion 
■with  the  Church  of  Christ  should  satisfy  his 
own    conscience   wkh   nothing    short  of  real 
Christianity  :    But  Christians  and  churches  not 
being  able  to  search  the  heart  as   Christ   and 
conscience  can,  the  Term  of  our  visible  Com- 
munion with  Christians  is   a   credible   profes- 
sion of  real  Christianity,  or  a  professed  sub- 
jection to  the  Gospel  of  Christ,  as  the  apostle 
expresses  it,   2  Cor.  ix,  13,   that   is,   such   an 
outward  profession  of  inward  and  hearty  Chris- 
tianity, as  gives  just   and    credible   evidence 
that  this  profession  is  sincere,   and   that   the 
person  thus  professing  is  a  hearty  Christian: 
Rom.  x,  9,  10.    If  thou  shalt  confess  with   thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  ' 
heart  that  God  hath  raised  him  from   the  dead, 
thou  shalt  be  saved.     For  with  the  heart   man 
believeth  unto  righteousness,  and  with  the  mouth 
confession  is  made  unto    salvation.      If  a  man. 
profess  Christianity  in  any  manner  or  form  of 
profession  soever,  and  yet  make  it  plainly  and 
openly  appear  by  other  parts  of  his  conduct, 
that  his  profession  is  not  sincere  and  hearty,  he 
has  no  right  to  salvation  according  to  this  text, 
and    has   always    been    deemed   unworthy   of 
*  A 


6  What  is  Christian  Communion?    Qu.  I. 

Christian  Communion  in  all  the  Scripture  his- 
tory, and  in  the  best  and  purest  ages  of  the 
church.  Those  that  profess  they  know  God> 
but  in  works  deny  him  are  to  be  accounted 
abominable  amongst  all  Christians.    Tit.  i,  If. 

It  is  not  therefore  real  and  inward  Christian- 
ity in  the  heart  that  can  give  any  man  a  right 
to  Communion  in  outward  ordinances,  unless 
it  be  professed  in  a  credible  manner  to  the 
world;  nor  can  the  want  of  such  real  and  in- 
ward religion  exclude  any  person  from  Com- 
munion while  he  makes  such  a  credible  pro- 
fession^ for  God  only  is  the  Judge  of  hearts, 
andncflfman,  we  must  act  according  to  out- 
ward appearances:  There  will  be  hypocrites  in 
the  Church  of  Christ  in  this  world,  and  there 
is  no  help  for  it:  The  wheat  and  tares  will 
grow  together  in  the  same  field  till  the  time 
of  harvest.  The  day  of  judgment  is  the  only 
time  to  decide  the  matter  completely,  iind  dis- 
tinguish hypocrites  for  ever  from  real  Christ- 
ians; and  therefore  all  that  have  the  credible 
form  and  appearance  of  Christianity  must  be 
admitted  into  the  Church  of  Christ  on  earth. 

This  is  the  common  sentiment  and  practice 
of  all  the  reformed  churches,  that  a  credible 
profession  is  the  general  Term  of  Communion, 
though  they  differ  about  some  particular  cir- 
cumstances of  this  profession  that  go  to  make 
up  the  credibility  of  it.  These  things  are  so 
generally  acknowledged  by  the  most  and  best 
of  the  writers  of  our  day,  that  I  shall  not  stay 
here  to  prove  them,  and  my  business  in  this 
discourse  is  with  those  Christians  that  a!!o\7 
$l\<\  acknowledge  \yhat  I  have  side!,, 


Qu.  II.       U7io  are  firofier  Judges,  &c.  7 

Now  a  credible  profession  of  Christianity 
implies  these  two  things.  First,  That  the 
matter  professed  be  of  such  a  nature,  and  de- 
clared in  such  a  manner,  as  may  render  the 
profession  credible;  and  Secondly,  There 
must  also  be  some  person  or  persons  to  whom 
that  profession  must  appear  credible,  and  avIiq 
must  be  judges  of  the  credibility  of  it. 

1  shall  begin  with  the  last  of  these  and  des- 
patch it  soon,  because  I  mention  it  only  as  a 
needful  introduction  to  the  chief  questions  re- 
lating to  the  particular  Terms  of  Christian 
Communion. 


QUESTI&f    II. 

Who  arc  the  jirofier  Judges  of  the   Credibility 
of  our  Profession. 

Section  1.  JESUS  CHRIST  in  his  word 
is  the  Supreme  Judge  of  what  is  truth,  and 
what  is  duty;  what  sort  of  persons  ought  to  be 
admitted  to  Christian  Communion,  and  who 
should  be  forbid.  But  as  he  is  absent  from  us, 
and  speaks  not  but  by  his  word,  and  his  word 
docs  not  apply  its  own  rules  to  particular  per- 
sons, John,  Thomas,  William,  8cc.  In  every 
age  and  nation,  there  is  a  necessity  that  some 
persons  must  judge  and  determine  whether 
JchnT  Thomas,  William,  Sec.  have  these  char- 
acters of  worthy  Communicants,  which  Christ 
hath  appointed  in  his  word. 

Every  man  for  himself  must  use  his  own 
best  judgment  in  searching  his  heart,  and  try- 


<S  Who  are  firoficr  Judges  Qu.  II. 

ing  himself  by  the  word  of  God,  whether  he 
has  complied  with*  the  terms  of  salvation,  and 
he  must  judge  for  himself  too  whether  it  be 
his  duty  to  propose  himself  to  Christian  Com- 
munion: But  no  man  must  determine  for  him- 
self whether  he  shall  be  received  to  Commu- 
nion with  others,  and  partake  of  their  sacred s. 
No  man  can  impose  himself  upon  a  church, 
merely  because  he  thinks  himself  qualified: 
This  would  lay  all  the  garden  of  Christ  waste 
again,  throw  down  all  the  fences,  and  reduce 
it  to  a  mere  wilderness:  This  supposition  is 
too  wild  to  be  admitted. 

If  therefore  a  credible  profession  of  Chris- 
tianity be  the  term  of  Communion  appointed: 
by  Christ  in  his  word,  there  must  be  some 
present  and  living  Judges  of  the  credibility  of 
this  profession;  and  I  know  not  who  can  be  so 
proper  to  judge  as  those  persons  with  whom 
Communion  is  desired.  This  is  not  a  matter 
transacted  merely  between  a  minister  and  a 
single  Christian,  for  the  Lord's  Supper  is  not 
to  be  administered  but  in  a  community;  as 
1  Cor.  xi,  20,  21,  33.  The  Church  must  come 
together  to  one  /Uace^  and  they  mum  tarry  for 
one  another.  There  must  be  therefore  the  con- 
sent of  the  community  or  society,  to  admit  a 
person  to  share  in  and  partake  of  the  sacred 
things  in  communion  with  them.  This  ordi- 
nance of  Christ  represents  the  Communion  of 
iiis  members  in  one  body,  by  the  one  bread 
and  one  cup,  1  Cor.  x,  16,  17.  And  the  duties 
ot  Cliurch-Feliowship,  to  which  \\e  then  en- 
gage ourselves,  are  mutual  duties  between  a 
community  or  society  of  Christian! 


-Qu.  II.         of  a  credible.   Profession?  9 

there  must  be  a  consent  on  both  sides;  and  as 
a  person  must  judge  concerning  the  society 
whether  he  will  join  himself  to  them,  so  the 
society  must  judge  concerning  him,  whether 
they  think  him  fit  to  be  received  as  one  of 
them. 

It  is  into  union  with  that  society  that  the 
person  proposing  himself  is  to  be  admitted, 
either  in  a  constant  or  occasional  way;  and  they 
give  him  the  leave  and  privilege  of  becoming 
a  partner  with  them,  or  a  member  of  their 
body;  and  surely  the  light  of  nature  tells  us, 
that  every  voluntary  society  must  judge  who 
shall  be  members  c>f  their  society,  and  enjoy 
fellowship  with  them  in  their  peculiar  privi- 
leges. 

It  must  be  confessed  indeed,  that  where  this 
voluntary  society  professes  a  subjection  to  the 
will  and  law  of  any  sovereign  or  superior  powr- 
cr,  and  this  sovereign  has  given  them  a  rule- 
whereby  they  are  bound  to  admit  persons  into, 
their  society,  in  this  case  their  own  mere  arbi- 
trary will  and  pleasure  cannot  violate  or  neg- 
lect this  rule  without  guilt;  nor  can  they  ap- 
point any  new  rules,  and  make  them  necessary 
terms  and  conditions  of  such  admission:  And 
this  is  the  case  of  all  Christian  churches.  For 
though  they  are  so  many  voluntary  societies, 
yet  Christ  their  common  Lord  and  Sovereign 
has  appointed  the  general  rule  of  admitting 
members  into  his  churches,  viz.  that  all  such 
shall  be  admitted  who  make  a  credible  profes-? 
sion  of  Christianity. 

But  wheresoever  there  is  such  a  superior 
acknowledged  rule  given  to  direct  in  tins  af- 


10  Who  arc  firofier  Judge*        Qu.  II. 

fair,  still  the  society  itself  must  judge  concern- 
ing the  true  sense  and  just  application  of  this 
rule  to  particular  cases.  It  is  this  socieiy  that 
will  suffer  reproach,  and  bear  the  trouble  of  it, 
if  a  person  admitted,  prove  scandalous  and  un- 
worthy; and  it  is  but  reasonable  therefore  that 
they  should  determine  whether  he  be  a  person 
fit  and  worthy  to  come  among  them  or  no;  but 
still  according  to  the  rules  of  Christ,  so  far  as 
they  can  understand  his  meaning.  And  as  this 
is  the  voice  and  language  of  common  reason, 
so  it  is  also  the  appointment  of  Christ  in  his 
word,  and  this  was  the  practice  of  the  primitive 
times,  as  I  shall  shew  hereafter. 

The  society  ought  surely  to  have  the  same 
liberty  which  the  proposed  person  has,  and  if 
he  has  liberty  to  judge  whether  he  should  seek 
communion  with  them,  they  ought  to  have  lib- 
erty to  judge  whether  they  should  receive  him. 
Each  has  a  right  to  judge  of  the  sense  and  ap- 
plication of  the  rules  of  scripture  to  direct  their 
own  actions. 

Now  since  there  can  be  no  regular  or  proper 
Christian  Communion  held  and  maintained  but 
in  and  with  a  Church  of  Christ,  we  must  in- 
quire into  the  nature  of  the  Christian  church 
to  find  out  which  are  the  persons  in,  or  of  this 
church,  that  must  judge  and  declare  others  fit 
for  communion  with  it. 

Sect.  2.  The  Church  of  Christ  is  either 
visible  or  invisible.  The  invisible  church  in- 
cludes all  the  real  saints  that  are  in  heaven  or 
on  earth.  But  our  question  has  not  to  do  with 
;he  church  in  this  sense. 


Qu.  II.        of  a  credible  Profession?  1 1 

The  whole  visible  Church  of  Christ  upon 
earth,  consists  of  all  those  persons  in  the  world 
that  make  a  visible  and  credible  profession  of 
of  the  Christian  religion,  however  scattered 
through  all  nations,  and  whether  joined  togeth- 
er by  mutual  agreement  in  particular  societies, 
or  not.  The  New  Testament  sometimes  useth. 
the  word  church  in  this  sense,  Matt,  xvi,  18. 
1  Cor.  xii,  28,  and  other  places;  and  it  is  in  this 
sense  when  a  person  is  baptized,  he  is  said  to 
be  received  into  the  Christian  church,  for 
hereby  he  becomes  a  member  of  the  Catho- 
lic Church  visible  on  earth. 

But  all  this  vast  scattered  multitude  can  never 
maintain  and  perform  acts  of  Christian  Com- 
munion together  in  the  Lord's  supper,  which 
is  the  other  chief  ordinance  of  special  Commu- 
nion: nor  indeed  can  they  keep  up  the  public 
honor  of  God.  a  public  profession  of  the  name 
of  Christ,  nor  the  duties  of  public  worship, 
without  their  being  divided  into  particular  so- 
cieties, which  agree  at  stated  times  and  seasons 
to  come  together  to  one  place,  as  the  apostle 
expresses  it,  for  the  purposes  of  Christian 
worship,   1  Cor.  xi,  18,  20,  and  xiv,  23. 

Such  a  society  or  congregation  of  persons, 
both  men  and  women,  making  a  credible  pro- 
fession of  Christianity,  and  united  by  mutual 
agreement  or  consent  to  meet  together  usually 
at  the  same  time  and  place  for  the  performance 
of  Christian  worship,  is  a  Church  of  Christ; 
and  this  is  the  clearest  and  plainest  notion  that  I 
can  frame  of  a  particular  Church  of  Christ,  ac- 
cording to  the  language  of  the  holy  scripture. 
Consult  the  book  of  Acts,  consult   the  sacred 


12  Who  are  firojier  Judges         Qu.  II. 

Epistles,   where  the  word   church  is  used  at 
least  forty  or  fifty  times  in  this  sense. 

I  will  not  deny  but  the  word  church  (even 
where  it  does  not  signify  the  Catholic  Church, 
visible  or  invisible)  may  in  some  few  places 
be  used  for  a  larger  number  of  Christians  than 
ctould  meet  in  one  place,  as  the  Church  of  Je- 
rusalem in  the  very  beginning  of  Christianity, 
while  Christians  multiplied  faster  than  they 
could  well  be  formed  into  regular  distinct  so- 
cieties; yet  even  in  some  of  those  places  per- 
haps it  includes  no  more  than  did  meet  together 
for  some  special  purpose.  See  Acts  xi,  22,  and 
xv,  22. 

The  word  church  may  also  in  a  few  other 
places  be  used  for  a  smaller  collection  of  Chris- 
tians, that  might  occasionally  meet,  or  perhaps 
dwell  together,  as  the  church  in  the  house  of 
Aquilaand  Priscilla,  1  Cor.  xiv,  19,  and  in  the. 
house  of  Philemon,  Phil,  v,  2. 

But  the  most  common  acceptation  of  the 
word  church  (where  it  signifies  a  visible  com- 
pany of  Christians)  implies  such  a  number,  as 
met  usually  by  common  consent  in  one  place 
for  Christian  Communion,  in  stated  and  solemn 
ordinances  of  worship, and  especially  the  Lord's 
supper,  as  in  the  fore-cited  texts  of  the  Epistle 
to  the  Corinthians,  and  many  others. 

This  is  the  church  that  is  described  in  the 
19th  Article  of  the  Church  of  England,  viz. 
"A  congregation  of  faithful  men  in  which  the 
pure  word  of  God  is  preached,  and  the  sacra- 
ments be  duly  ministered,  according  to  Christ's 
ordinance,  in  all  those  things  that  of  necessity 
are  requisite  to  the  same." 


• 


Qr.  II.        of  a  credible  Profession? 

Yet  let  it  be  noted  here,  that  such  a  society 
as  this  may  be  properly  called  a  church,  when 
their  preachers,  ministers,  or  all  their  officers 
are  dead,  or  even  before  they  have  any  minis- 
ter, or  any  officers  fixed  amongst  them;  and 
without  doubt  they  have  power  to  receive  any 
person  that  desires  it,  and  makes  credible  pro- 
fession of  Christianity,  into  their  society,  having 
judged  his  profession  credible,  and  declared 
him  in  their  judgment  fit  for  Christian  Com- 
munion. But  it  would  lead  me  too  far  from  my 
present  design  to  insist  upon  particular  proof 
of  these  things,  which  has  been  often  done,  and 
which  is  now  the  pretty  general  opinion  of  men 
that  are  not  attached  to  any  particular  party, 
but  give  themselves  leave  to  think  freely,  and 
follow  the  dictates  of  reason  and  revelation. 

Sect.  3.  The  ordinances  of  the  Gospel  must 
be  administered  in  a  church  with  decency,  and 
honor,  and  spiritual  advantage:  But  the  whole 
body  of  the  church  cannot  thus  administer 
them;  therefore  it  is  necessary  that  these  con- 
cerns be  committed  to  such  persons  as  are 
peculiarly  fitted  for  those  administrations  by 
knowledge  and  prudence,  and  all  proper  talents; 
and  the  church  ought  to  be  furnished  with  such 
officers  who  should  be  chosen  and  solemnly  set 
apart,  devoted  and  ordained  to  this  work.  The 
particular  forms  of  their  choice  and  ordination 
(\o  not  enter  into  the  present  argument. 

The  business  of  receiving  members  into  the 
Communion  of  the  church,  and  the  forbidding 
or  excluding  of  thcrn  is  a  matter  of  as  serious 
importance  as  the  administration  of  other  Chris- 


14  Who  are  firoficr  Judges         Qu.  II. 

tian  ordinances;  and'  oftentimes  it  is  attended 
with  great  difficulty.  A  whole  assembly  of  men 
cannot  be  supposed  to  manage  this  affair  alto- 
gether with  decency  and  regularity,  and  with- 
out confusion:  Therefore  it  is  abundantly  con- 
venient, if  not  necessary,  to  commit  the  first 
and  special  care  of  these  matters  also  to  par- 
ticular persons  of  human  and  divine  knowledge 
superior  to  the  rest;  Persons  of  great  skill  in 
the  things  of  God,  in  serious  religion,  and  in 
the  affairs  and  tempers  of  men,  qualified  with 
due  zeal  for  the  honor  and  purity  of  the  ordi- 
nances and  churches  of  Christ,  and  filled  with 
great  tenderness  and  compassion  to  the  souls 
of  men;  Persons  of  good  judgment  and  dis- 
cretion, of  great  meekness,  condescension,  and 
charity,  that  if  possible  they  may  not  give  oc- 
casion to  the  church  to  exclude  any  of  the 
sheep  of  Christ  from  the  visible  fold,  nor  admit 
unclean  animals  into  the  flock. 

The  chief  officers  of  a  particular  church, 
whether  they  be  called  Bishops,  Ministers, 
presbyters,  or  Elders,  Pastors,  Guides, Leaders, 
Governors  or  Rulers,  Sec.  are  the  proper  per- 
sons to  have  the  first  oversight  and  chief  care 
of  this  matter;  and  in  our  churches  it  is  com- 
mitted chiefly  to  them,  to  take  account  of  the 
profession  of  Christianity  made  by  persons  de- 
siring Communion,  to  give  some  general  noti- 
ces of  it  to  the  church,  or  a  more  particular 
narrative  where  it  is  desired;  and  to  receive 
them  to  Communion  either  with  the  explicit 
and  formal  vote  of  all  the  congregation,  or  only 
by  their  implicit  and  silent  consent. 


Qu.  II.       of  a  credible  Profession?  15 

But  if  it  happen  that  there  is  but  one  Minis- 
ter or  Presbyter  in  that  church,  or  if  the  min- 
isters are  young  qien  of  small  experience  in 
the  world,  it  is  usual  and  proper  that  some  of 
the  eldest,  gravest,  and  wisest  members  be  de- 
puted by  the  church  to  join  with  and  assist  the 
ministers  in  the  care  and  management  of  this 
affair. 

Those  persons  who  have  been  chosen  by  the 
church,  and  have  been  solemnly  devoted  by 
the  church,  and  have  also  solemnly  devoted 
themselves  to  that  office  or  service,  have  been 
usually  called  ruling  elders.  And  such  officers 
have  been  supposed  to  be  described  in  those 
words  of  St.  Paul  to  Timothy,  1  Tim.  i,  17, 
Let  the  elders  that  rule  well  be  counted  worthy 
of  double  honor,  i.  e.  respect  and  maintenance: 
But  especially  if  they  are  also  preachers  as 
well  as  rulers,  if  they  labor  in  the  word  and 
doctrine.  These  are  supposed  to  be  called 
governments,  1  Cor.  xii,  28,  and  Rom.  xii,  8. 
He  that  ruleth.  But  if  such  persons  are  but 
appointed  to  assist  a  minister,  especially  one 
who  is  young  and  unexperienced  in  the  gov- 
ernment of  the  church,  I  will  never  quarrel 
with  any  man,  whether  he  will  call  it  a  Divine 
order,  or  merely  prudential,  since  the  scripture 
has  not  determined  this  matter  with  uncontest- 
ed evidence. 

These  ministers,  officers,  and  persons  so  de- 
puted by  the  church,  are  therefore  the  first 
proper  judges  of  the  credibility  of  any  person 
professing  the  Christian  faith,  and  desiring 
Communion  with  that  church;  for  these  are 
supposed   to  be    qualified  above  others  with 


16  Who  are  firofier  Judges         Qu.  II. 

Christian  knowledge  and  wisdom,  and  they 
are  also  appointed  by  the  church  to  the  care 
and  conduct  thereof. 

Yet  in  this  case  they  are  not  so  absolute  and 
supreme,  but  that  the  congregation  must  some 
way  or  other  approve  of  their  judgment,  either 
by  an  explicit  vote,  oVat  least  by  a  silent  con- 
sent, before  the  proposed  Communicant  is  re- 
ceived to  the  Communion  of  the  church;  for  it 
is  still  the  consent  of  the  church  that  must 
make  him  a  member  of  it.  Or  the  congrega- 
tion may  ior  just  reasons  disallow  of  their  judg- 
ment in  particular  cases;  and  if  they  proceed 
obstinately  to  mismanage  their  affairs  of  this 
kind,  and  especially  in  notorious  instances,  and 
make  the  terms  of  admission  larger  or  narrow- 
er than  Christ  has  appointed,  or  if  they  notori- 
ously misapply  the  right  rules  of  admission  or 
exclusion  to  wrong  persons,  that  church  or  so- 
ciety may  reverse  their  sentence,  and  act  ac- 
cording to  their  own  judgment,  and  if  it  be 
needful  may  also  call  them  to  an  account  for  it, 
and  assume  the  judgment,  exclusion,  and  ad- 
mission of  Communicants  entirely  and  imme- 
diately into  their  own  hands;  till  they  shall 
choose  other  officers  who  shall  preside  insthis 
affair,  and  exercise  this  power  more  agreeably 
to  those  sacred  rules  and  terms  of  Communion 
which  that  society  believes  to  be  the  will  of 
Christ  in  his  vvoid. 

Sect.  4.  This  conduct  of  affairs  seems  to  be 
founded  on  the  very  nature  of  religious  socie- 
ties, and  the  common  light  of  reason;  and  it 
seems  also  to  be  much  countenanced  bv  a  vat 


Qu.  II.       of  a  credible  Profession?  17 

riety  of  scriptures  in  the  New  Testament, 
where  the  directions  of  the  apostle  concerning 
the  receiving  and  excluding  of  members  are. 
addressed  to  the  churches  of  Christ,  at  Rome, 
at  Corinth,  at  Thessalonica,  &c.  I  might  mul- 
tiply quotations  to  this  purpose,  Rom,  xvi,  7, 
Receive  ye  one  another,  as  Christ  also  received 
us  to  the  glory  of  God.  Rom,  xvi,  1,2.  I  com- 
immdunto  you  Phebe  our  fitter*  that  ye  receive 
her  in  the  Lord  as  becometh  saints.  1  Cor.  v, 
4,  In  the  name  of  our  Lord  Jesus  Christ  when 
ye  are  gathered  together,  and  my  spirit  with  the 
/lower  of  our  Lord  Jesus  Christ  to  deliver  such 
an  one  unto  Satan,  (Jfc.  Ver.  7,  Purge  ye  out 
therefore  the  old  leaven.  Ver.  13,  Put  aivay 
from  among  yourselves  that  wicked  person. 
2  Thes.  iii,  6,  JVow  we  command  you  brethren, 
in  the  name  of  our  Jrsus  Christ,  that  ye  with- 
draw yourselves  from  every  brother  that  walk- 
eth  disorderly. 

Though  the  Apostle  Paul  gives  directions  to 
Timothy  and  Titus  about  .the  rejection  of  her- 
etics, yet  it  must  be  noted  that  these  two  were 
extraordinary  persons,  evangelists  divinely 
commissioned  and  endowed,  and  by  virtue 
hereof  might  act  in  a  superior  way  in  every 
?.hurch  whither  they  were  sent;  and  they  were 
to  teach  the  churches  the  orders  oi  Christ; 
Nor  does  it  follow  that  every  ordinary  minister 
has  the  same  power;  nor  indeed  does  it  appeal- 
that  Timothy  and  Titus  were  to  exercise  it 
without  the  church's  consent.  For  St.  Paul 
himself  when  he  gave  apostolical  orders  for 
excommunicating  the  incestuous  Corinthian, 
would  have  it  done  when  the  whole  church  was 


18  Who  are  proper  Judges         Qu.  lb 

gathered  together,  land  as  an  act  of  that  par« 
ticular  community;  as  in  the  texts  before  cited. 

Though  the  seven  epistles  in  the  second 
and  third  chapters  of  the  Revelations  are  in- 
scribed to  the  angels  or  ministers  of  those 
seven  churches,  and  directions  are  there  given, 
about  the  casting  out  false  worshippers  and 
idolaters,  yet  it  is  evident  that  the  contents  or 
these  epistles  are  plainly  addressed  to  the 
whole  body  of  Christians  that  made  up  those 
several  societies  or  churches,  and  they  were  to 
cast  out  idolaters,  kc.  from  among  them,  as  an 
act  of  the  churches  by  their  ministers. 

Though  ministers  and  elders  are  sometimes 
called  guides  and  rulers,  Sec.  yet  it  is  never  to 
be  understood  in  so  absolute  a  sense,  as  to 
take  all  power  away  from  the  society  or  con- 
gregation, and  leave  the  ministers  to  tyran- 
nize as  they  please  over  the  churches,  and,  like 
Diotrephes,  to  admit  and  exclude  whom  they 
will;  for  which  usurpation  the  apostle  John  se- 
verely censures  him.     3  Epist.  ver.  9,  10. 

NowT  when  such  a  mode  of  admission  into 
churches  as  I  have  described,  by  the  ministra- 
tion of  the  elders,  and  the  consent  of  the 
church,  has  the  light  of  nature  and  reason  lead- 
ing us  into  it,  and  the  scripture  gives  frequent 
countenance  to  it  by  various  rules  and  exam- 
ples, it  does  not  fall  very  short  of  a  sacred  in- 
stitution. 

Sect.  5.  But  it  will  be  objected  here,  That 
it  may  happen  that  the  ministers  may  be  in 
the  right,  and  the  people  in  the  ,vrong,  in  their 
judgment  in   particular  cases:  .     -1  must  the 


Qu.  II.       of  a  credible  Profession?  19 

vote  of  the  people  decide  such  an  affair,  against 
the  opinion  of  ministers,  elders,  or  rulers? 

I  answer,  in  the  first  place,  That  when  any 
person  is  proposed  to  the  church,  concerning 
whose  admission  the  minister  and  people  are 
not  agreed,  it  is  much  better  to  persuade  that 
person  to  seek  communion  with  some  other 
church,  rather  than  occasion  strife  and  debate 
betwixt  the  people  and  the  minister.  But  if 
that  cannot  be  conveniently,  surely  it  is  more 
adviscable  in  itself,  and  more  acceptable  to 
God,  that  any  single  person  should  deny  him- 
self the  benefit  of  special  ordinances,  at  least 
for  a  season,  than  become  a  bone  of  contention, 
and  perhaps  a  sword  of  division,  in  a  Christian 
church.  A  person  of  a  true  Christian  temper 
would  not  wHliftgly  admit  a  new  member,  nor 
^e  admitted,  to  tiie  real  offence  and  grief  of 
any  persons  that  were  there  before. 

I  say,  in  the  next  place,  That  if  this  method 
of  peace  cannot  obtain,  but  admission  of  the 
person  is  still  pressed  and  pursued,  it  is  the 
duty  of  the  minister  to  endeavor,  by  ail  proper 
arguments  to  convince  and  persuade  the  peo- 
ple, and  lead  them  to  practise  what  he  esteems 
the  mind  of  Christ  in  this  case,  and  with  much 
gentleness  to  instruct  them  that  oppose  them- 
selves. If  this  will  not  do,  then  he  should  lay 
the  laws  of  Christ  before  the  people,  with 
great  and  awful  solemnity,  and  acquaint  them 
with  the  terras  of  Communion  which  Christ 
lias  appointed,  according  to  his  own  best  un- 
tanding  of  the  Gospel:  he  may  charge 
i,  in  the  name  of  Christ,  to  receive  orex- 
h  persons  only  whom  Christ  appoints 


20  Who  are  fire  ft  cr  Judges        Qu.  II. 

to  be  received  or  excluded;  and  that  as  they 
will  answer  it  at  the  bar  of  Christ.  But  if  the 
people  persist  in  their  own  judgment  still,  in 
opposition  to  the  minister,  they  must  be  left  to 
answer  it  to  Christ  their  Juclp;e;  for  Christ  has 
left  no  infallible  vicegerent  here  on  earth,  to 
govern  his  churches  contrary  to  their  own 
sense  and   interpretation  of  his  written  word. 

It  may  be  proper  on  such  an  occasion,  that 
some  friendly  methods  of  private  conference 
should  be  tried,  and  the  reconciling  assistance 
of  other  prudent  ministers  and  Christians  de- 
sired. But  if  these  attempts  prove  vain  and 
ineffectual,  and  the  difference  still  remains, 
there  is  no  power  on  earth  (that  I  know) 
which  can  authoritatively  determine  any  min- 
ister to  give  the  sacred  ordinances  of  Christ 
contrary  to  his  conscience;  nor  can  any  power 
on  earth  command  and  constrain  a  Christian 
church  to  receive  a  person  to  their  Com- 
munion, whom  they  in  their  consciences  judge 
unworthy  of  it;  therefore,  rather  than  dwell 
together  in  endless  contentions,  the  minister 
must  peacefully  resign  his  office  in  that 
Church. 

And  the  same  rule  must  be  followed  in 
many  other  cases,  wherein  a  minister  and 
people  resolve  to  disagree,  besides  in  this 
point  of  admission  to  their  Communion,  or 
exclusion  from  it.  For  it  is  better  that  the 
minister  should  leave  himself  to  the  Provi- 
dence of  God  for  further  service,  than  that  a 
Church  of  Christ  should  be  rent  in  pieces  by 
a  minister's  resolved  continuance  amongst 
Vhem,    and  making    parties   and   wars   in   so 


Qu.  II.        of  a  credible  Profession?  21 

sacred  a  society.  There  is  nothing  perfect  in 
human  affairs  on  earth,  where  knowledge 
and  grace  are  so  imperfect.  We  must  not 
expect  complete  purity  and  peace,  till  we 
arrive  at  the  blessed  Communion  of  the 
Church  in  heaven:  yet  I  may  venture  to  af- 
firm, that  things  would  scarce  ever  arise  to 
this  extreme  height  of  difference,  if  Christian 
charity  and  love,  humility  and  mutual  conde- 
scension, were  but  more  universally  taught 
and  practised,  and  the  furious  and  narrow 
spirits  of  men  tempered  and  enlarged,  accord- 
ing to  the  glorious  pattern  of  the  apostles  of 
Christ. 

Sect.  6.  Here  will  occur  another  inquiry 
also;  and  that  is,  When  the  congregation  itself 
is  divided  in  their  sentiments,  how  must  any 
proposed  question  be  determined?  or  whether 
a  proposed  communicant  must  be   admitted? 

I  answer;  In  all  such  cases,  the  light  of  na- 
ture and  the.  common  usage  of  mankind  have 
determined  it;  that  the  greater  number  should 
carry  the  question  according  to  their  senti- 
ments, and  the  lesser  ought  to  submit. 

But  I  wouid  take  the  liberty  to  give  my 
opinion  in  point  of  prudence  thus:  That 
though,  in  questions  of  less  moment,  it  is 
proper  enough  that  the  major  vote  should  de- 
cide the  case,  yet,  in  an  affair  of  considerable 
importance,  such  as  the  choice  of  a  minister, 
or  the  receiving  a  member  to  constant  Com- 
munion, &c.  if  it  were  possible,  I  would  obtain 
an  universal  concurrence  of  all  the  church; 
for  it  would  be  better  (if  such  a  thing  could  be 


22  Who  are  firofier  Judges-         Qu.  Il« 

so  managed,  as)that  no  old  member  of  the  church 
be  made  uneasy  by  receiving-  anew  one;  much 
less  should  a  church,  that  will  act  with  pru- 
dence, admit  a  new  member  contrary  to  the 
sentiments  of  their  minister,  or  give  occasion 
of  grief  to  him,  as  I  have  before  hinted.  But 
surely,  I  would  never  determine  the  affair  only 
by  a  majority  of  one  or  two  voices;  fortius  will 
be  in  danger  of  giving  so  great  an  uneasiness 
to  a  considerable  number  of  the  church, 
(though  they  happen  to  be  the  minor  part,) 
that  often  times  it  will  administer  occasion  for 
strife,  division,  and  separation. 

There  is  one  piece  of  prudence  that  we  may 
learn  from  our  greatest  enemies,  the  Pope, 
and  the  Conclave  of  Cardinals;  who  in  the 
election  of  a  new  Pope,  never  appoint  the  per- 
son but  by  the  vote  of  two  thirds  of  the  college 
of  Cardinals;  that  in  an  affair  of  such  impor- 
tance, there  may  be  no  dangerous  contention, 
of  parties  after  the  person  is  elected.  And 
I  should  thinkthis  sovaluablea  rule  of  prudence 
in  the  sacred  affairs  of  a  Church  of  Christ,  that 
no  matter  of  moment  should  ever  be  deter- 
mined, unless  two  thirds  or  more  of  the  con- 
gregation agree  to  it.  And  indeed,  if  there 
be  a  firm  opposition  made,  but  by  two  or  three 
considerable  members,  against  the  admission 
of  any  new  communicant,  J  would  not  be  hasty 
to  admit  the  person  but  rather  persuade  him 
to  delay,  or  to  seek  communion  elsewhere, 
than  endanger  the  peace  of  a  whole  church. 

I  desire  it  may  be  noted  here,  that  I  have 
only  delivered  my  private  opinion  concerning 
the    distinct  power   of  elders,  ministers,  and 


Qu.  III.       What  are  the  sftecipl,  &c.  23- 

votes  of  the  people,  in  admission  of  members 
to  the  Communion  of  the  Church:  but  whether 
the  power  of  receiving  or  excluding  be  vested 
entirely  in  the  people,  or  in  the  minister,  or 
;in  both  tog-ether;  whether  by  a  majority  of 
votes,  or  universal  consent  of  a  particular 
church,  it  equally  serves  the  purpose  of  my 
argument  in  most  of  the  following  questions 
|  upon  this  subject. 

I  put  in  this  note  only  to  secure  my  readers 
: against  any  prejudice  or  hasty  judgment 
;  against  the  following  parts  of  the  book,  though 
| they  should  happen  to  differ  from  me  in  the 
present  question. 


QUESTION  III. 

What  are  the  particular  terms  of  Christian  Com- 
munion? Or,  iv hat  things  are  necessary  to 
make  the  profession  of  Christianity  credible? 

Section   1.      HAVING  inquired  who  are 
the  persons  that  must  judge  of  the  credibility 
of  our  profession  in  order  to  Christian  Com- 
munion,   we  proceed  next  to  inquire,    What 
tilings  go  to  make  up  a  credible  profession; 
land  we  must  take  great   care    in   this   matter 
not  to  make  new  terms  and  conditions  of  our 
'own,    which  Christ  the  Lord  and  King  of  his 
j Church  has  not  made;  nor  to  insist  upon  any 
[thing  as  necessary  to  render  a  profession  cred- 
ible, which  may   not  be  fairly  deduced  from 
the  rules  and  examples  recorded  in   the  New 
^Testament,  and  the  application  of  them  to  our 


24  What  are  the  special  Qu.  III. 

present  age,  according  to  the  different  circum- 
stances of  times,  places,  and  persons. 

It  must  be  granted  that  there  are  several 
parts  of  necessary  conduct  in  Christian 
churches  and  sacred  ordinances,  that  arise  from 
the  very  nature  and  reason  of  things,  from  the 
very  being  of  societies,  and  from  the  circum- 
stances of  all  human  affairs;  and  we  must  not 
expect  that  all  these  should  be  dictated  by  Di- 
vine revelation,  and  written  down  with  all 
their  minute  particulars  in  express  words  of 
scripture.  It  would  be  endless  for  the  sacred 
writers  to  have  attempted  it,  and  most  unrea- 
sonable for  us  to  expect  it:  for  the  light  of  na- 
ture and  reason  is  given  us  by  God  himself  for 
our  direction,  as  well  as  the  light  of  Revela- 
tion; and  whatsoever  rules  may  be  drawn  by 
plain  reasoning,  and  by  easy  and  necessary  in- 
ference from  the  comparison  of  scripture 
times  with  our  own,  may  and  ought  to  be  es- 
teemed a  part  of  our  direction  in  these  affairs, 
as  well  as  the  express  words  of  scripture;  for 
scripture  itself  often  gives  us  but  very  short 
and  imperfect  hints  of  the  whole  process  of 
civil  or  ecclesiastical  transactions.  This  shall 
be  more  fully  made  to  appear,  when  I  come  to 
answer  an  objection  raised  from  primitive 
practice. 

After  a  diligent  search  into  the  holy  scrip- 
ture, and  careful  observation  of  Christian 
churches  and  their  affairs,  these  three  things 
appear  to  me  to  be  necessary,  at  least  in  our 
times,  to  make  a  profession  of  Christianity 
sufficiently  credible  for  Christian  Com  in  un- 
ion. 


Qu.  III.  Terlnx  of  Communion?  25 

First*  A  confession  of  all  the  necessary  arti- 
cles of  Christian  religion. 

Secondly,  A  professed  subjection  to  all  the 
necessary  rules  of  Christian  duty. 

Thirdly,  Such  a  blameless  and  holy  practice 
in  life,  as  may  make  the  profession  of  the  lips 
appear,  in  the  common  judgment  of  men,  to  be 
ihc  sincere  sense  of  the  heart. 

Note,  under  the  first  head,  I  say,  a  confession 
of  allthe  necessaryarticlesof  Christian  religion, 
rather  than  the  Christian  faith,  that  I  may  plain- 
ly incluclesthe  practical  articles  of  repentance 
and  new  obedience,  Sec.  as  well  as  the  doctri- 
nal ones. 

Reason  and  revelation,  nature  and  scripture, 
seem  to  make  these  three  things  necessary  to 
a  credible  profession  of  Christianity. 

For  if  a  man  makes  never  so  fair  an  appear- 
ance of  Christian  duties  in  his  practice,  yet  if 
in  words  he  refuse  to  profess  the  Christian 
faith,  or  deny  any  necessary  doctrine  or  duty 
of  it,  he  is  not  worthy  of  Christian  Commu- 
nion. 

Or  if  a  man  give  never  so  good  an  account 
of  his  knowledge  and  belief  of  all  the  articles 
of  the  Christian  religion,  and  his  moral  conver- 
sation and  carriage  towards  men,  has  been  gen- 
erally blameless  in  the  eye  of  the  world;  yet  if 
he  utterly  refuse  to  declare  his  sincere  inten- 
tion to  practise  any  of  the  plain  and  necessa- 
ry duties  of  the  Christian  religion,  he  cannot 
be  accounted  worthy  of  Christian  Communion. 

Or  if  his  words  make  never  so  full  a  confes- 
sion of  all  the  doctrines  and  duties  of  Christian- 
3 


'26  What  are  the  special         Qu.  III. 

ity,  and  profess  a  sincere  belief  of  and  submis- 
sion to  them,  yet  if  in  his  constant  practice  he 
be  a  liar,  an  adulterer,  a  drunkard,  a  known 
cheat,  or  a  robber,  &x.  his  wicked  practice 
makes  his  profession  incredible,  he  is  not  wor- 
thy of  Christian  Communion. 

Sect.  2.  But  I  would  deliver  my  thoughts 
more  fully  on  these  three  particulars  that  make 
up  the  credibility  of  a  profession,  and  shew 
what  is  implied  in  each  of  them. 

First,  a  confession  of  all  the  necessary  arti- 
cles of  Christian  religion,  includes  in  it  those 
articles  that  are  necessary  to  salvation,  and 
those  that  are  necessary  to  maintain  and  prac- 
tise this  communion;  which  two  are  certainly 
different  from  each  other. 

Though  it  has  been  often  said  in  a  charitable 
way,  and  with  very  good  reason  in  general  dis- 
course, that  there  should  be  nothing  required 
in  cider  to  Christian  Communion  which  is  not 
necessary  to  salvation,  yet  this  cannot  exclude 
the  knowledge  of  what  Christian  Communion 
is.  The  very  nature  of  the  thing  requires  that 
Ave  should  know  how  to  practise  this  Commu- 
nion, before  we  can  actually  practise  and  enjoy 
it.  Now  as  the  Lord's  supper  itself  is  not  of 
absolute  necessity  to  salvation, the  things  neces.- 
sary  to  communicate  in  the  Lord's  supper,  must 
imply  something  more  than  merely  the  things 
necessary  to  salvation;  as  1  shall  also  make 
plainly  appear  under  the  seventh  question, 
which  will  be  entirely  employed  on  this  first 
part  of  Christian  profession;  and  therefore  t 
proceed  to  the  second. 


Qu.  III.  Terms  of  Communion? 

Sect.  3.  Secondly,  a  professed  subjection 
to  all  the  necessary  rules  of  Christian  duty,  in- 
cludes in  it  not  only  those  duties  that  are 
necessary  to  salvation,  but  those  duties  also  that 
are  necessary  to  practise  Christian  Communion. 
The  first  sort  of  Christian  duties  are  those 
that  are  necessary  to  salvation,  such  as  the  fear, 
love,  and  worship  of  God;  faith,  love,  and  obe- 
dience towards  our  Lord  Jesus  Christ;  repen- 
tance of  sin,  and  an  humble  trust  or  hope  in 
the  promises  of  the  Gospel,  as  shall  be  shewn 
at  large  under  the  seventh  question.  Now 
this  profession  does  not  signify  a  mere  engage- 
ment or  promise  hereafter  to  fulfil  these  du- 
ties, but  also  a  profession  that  we  have  begun 
to  practise  them  already;  for  we  are  not  receiv- 
ed into  a  church  in  order  to  receive  Jesus 
Christ  the  Lord,  but  upon  a  credible  profession 
that  we  have  received  Jesus  Christ  already, 
Rom.  xv,  7,  Receive  ye  one  another  as  Christ 
has  received  us.  We  must  have  therefore 
some  evidence  and  hope  that  we  have  received 
Christ  in  all  his  necessary  offices,  as  our  Lord 
and  Savior,  and  consequently  that  he  has  re- 
ceived us,  before  we  should  propose  ourselves 
to  be  received  by  any  visible  church. 

Nov/  if  a  man  professes  repentance,  it  implies 
that  he  has  been  made  sensible  of  sin,  that  he 
has  been  taught  the  evil  of  it,  that  he  mourns 
for  what  is  past,  and  is  daily  watching  against 
it.  If  a  man  profess  faith  in  Christ  as  a  pro- 
pitiation and  atonement,  it  implies  that  he  is 
acquainted  with  his  guilt  in  the  sight  of  God, 
that  he  is  in  danger  of  Divine  wrath,  and  that 
he  is  not  able  to  make  atonement  for  his  own 


28  What  are  the  special         Qu.  III. 

sins,  and  therefore  he  flies  for  refuge  to  Jesus 
Christ,  that  he  may  obtain  peace  with  God.  If 
lie  professes  a  hope  of  heaven,  it  implies  in  it 
that  he  is  endeavoring  to  prepare  for  this  heav- 
en, for  every  man  that  hath  this  hofie  jiurifieth 
himself.  If  he  professes  to  take  Christ  for  his 
example,  it  implies  a  desire  and  attempt  to 
imitate  our  blessed  Lord  in  self-denial,  pa- 
tience, zeal,  &c. 

In  order  to  make  this  profession  of  our  faith 
and  hope  credible,  it  is  the  custom  of  some 
cjhurches  to  require  no  more  than  the  person's 
own  general  profession  that  he  does  believe, 
and  repent,  and  hope,  as  in  Acts  viii,  37,  /  be- 
lieve, &c:  It  is  the  custom  of  other  churches 
to  desire  also  some  further  evidences  of  the 
truth  of  his  faith,  hope,  and  repentance,  by  a 
more  particular  account  of  some  of  those  things 
which  are  implied  in  the  exercise  of  those  gra- 
ces; and  this  has  been  usually  called,  though 
not  properly,  the  rendering  a  reason  cfthe  hope 
that  is  in  him,  as  1  Pet.  iii,  15. 

The  first  of  these  methods  hath  considerable 
advantages  towards  the  enlargement  of  partic- 
ular churches;  and,  so  far  as  I  can  judge,  such 
churches  seem  to  require  all  that  is  absolutely  . 
necessary  to  the  nature  and  being  of  a  Church 
of  Christ. 

The  second  has  also  some  valuable  advanta- 
ges towards  the  well-being  of  a  church,  and  the 
purity  and  the  profit  thereof  in  the  inward  and 
experimental  parts  of  Christianity,  though 
some  persons  of  extreme  bashfulness  may  have 
been  hereby  discouraged  and  hindered  from 
C  hristian  Communion. 


Qu.  III.  Termh  of  Communion?  29 

Both  of these  methods  has  some  advantages 
and  some  inconveniences;  and  it  is  not  my  de- 
sign at  present  to  decide  which  of  the  two  has 
the  greatest;  but  this  is  certain,  that  every 
church  must  judge  for  itself  how  large,  or  how 
narrow;  how  general,  or  how  particular  a  pro- 
fession of  Christianity  must  be,  in  order  to 
render  it  credible  to  themselves;  yet  let  each 
church  take  heed  that  they  make  not  the  door 
of  admission  larger  or  straiter  than  Christ  has 
made  it. 

The  second  sort  of  Christian  duties  are  those 
that  are  necessary  to  practise  Christian  Com- 
munion, (especially  if  constant  Communion  be 
desired)  such  as,  to  meet  at  the  same  time,  and 
in  the  same  place  with  some  Church  of  Christ 
to  perform  Christian  worship  with  them  there, 
to  agree  to  the  general  methods  of  worship, 
the  customs,  order,  and  discipline  that  are 
practised  in  that  church,  so  far  as  they  can  find 
them  agreeable  to  the  will  of  Christ  in  his 
word,  or  so  far  as  they  are  necessary  to  main- 
tain the  being,  order,  and  peace  of  all  religious 
societies.  This  is  so  much,  and  so  plainly  im- 
plied in  the  very  nature  of  Communion  or  Fel- 
lowship, that  it  is  always  supposed  to  be  con- 
sented to,  even  where  it  is  not  expressly  men- 
tioned; this  will  appear  more  evident  under 
the  next  question. 

This  profession  of  consent  to  the  worship 
or  order  of  that  church,  does  not  forbid  or  pre- 
vent any  person  from  attempting  to  reform 
any  mismanagements  in  the  worship  or  disci- 
pline of  the  church  by  argument  and  friendly 
persuasion;  but  only  it  restrains  him  from  all 


30  What  are  the  special         Qu.  III. 

tumultuous  and  irregular  proceedings, in  order 
to  such  reformation;  according  to  the  great  ca- 
non of  the  apostle,  let  all  things  be  done  decently 
and  in  order ;  1  Cor-  xiv,  40.  It  is  upon  this  ac- 
count he  forbids  the  Corinthians  to  speak  with 
unknown  tongues  without  interpretation,  to 
break  in  upon  the  public  worship,  or  for  sev- 
eral persons  to  speak  all  at  once,  &c.  and  such 
natural  rules  of  decency  as  these,  may,  in  some 
sense  be  called  the  commands  of  our  Lord, 
ver.  37,  to  which  we  owe  a  professed  subjection. 
But  if  a  man  cannot  consent  to  the  most  con- 
stant and  essential  forms  of  ministration,  wor- 
ship, and  discipline,  as  practised  in  that  church, 
it  is  far  better  that  he  should  join  himself  to 
some  other  society,  whose  chief  practices  and 
government  are  more  agreeable  to  his  own 
sentiments. 

Sect.  4.  The  third  thing  that  goes  to  make 
up  the  credibility  of  our  profession,  is  such  a 
blameless  and  holy  practice  in  life,  as  may 
make  the  profession  of  the  lips  appear,  in  the 
common  judgment  of  men,  to  be  the  sincere 
sense  of  the  heart:  By  which  we  are  not  to  un- 
derstand a  perfection  of  virtue,  or  a  freedom 
from  every  vice;  for  there  is  no  man  living  on 
earth,  thai  does  good  and  sins  not;  in  many 
things  i'jc  offend  all]  and  the  best  of  men  have 
reason  to  complain,  that  the  evil  they  would 
not  do,  sometimes  prevails  over  them,  and  they 
arc  led  captive  to  the  law  of  sin,  Jam.  iii,  2. 
Rom.  vii,  19,  20. 

But  it  is  necessary  that  persons  professing 
Christian; '  ;Vce  from  all  gross  and 


Qu.  III.  Term:-  of  Communion?  SI 

scandalous  sins,  nor  be   guilty  of  those  crimes 
in  their  allowed  practice,  which  in  many  places 
of  scripture  exclude  men  from  the  kingdom 
of  Heaven;   1  Cor.  vi,  9,    Know  ye  not  that  the 
unrighteous    shall    not  inherit   the   kingdom    of 
God?      Be   not    deceived;  neither  fornicators, 
nor  idolaters,  nor  adulterers,  nor  thieves,  nor 
covetous,  nor  drunkards,  nor  revilers,  nor  ex~ 
tortioners,  shall  inherit  the  kingdom  of  God.      1 
Cor.  v,  11,  I  have  written  unto  you  not  to  keep 
company,  if  any  man  that  is  called  a  brother  be 
a  fornicator,  or  covetous,  or  an  idolater,  or  a 
railtr,  or  a  drunkard,  or  an  extortioner,  with 
such  an  one,  no  not  to  eat:   And  if  this  text  for- 
bids us  to  keep  free  and  sociable  converse  with 
such  persons,  or  to  sit  down  at  our  tables  with 
those   who  profess  Christianity,  and  practise 
wickedness,   much   more    does   it  become   a 
church  to  exclude  them  from  its  sacred  society 
and  fellowship,  and  to  forbid  them  to  sit  down 
at  the  table  of  the  Lord.     Common  railers  and 
slanderers,  such  as  the  apostle  James  describes, 
are  to  be  shut  out  from  Communion;  James  i; 
26.     If  any  man  among  you  seem  to  be  religious, 
and  bridleth  not   his  tongue,  but  deceivcth  his 
own  heart,  this  man's  religion  is  vain;  that  is, 
his  religious  performances  are   evidently  in- 
effectual for  his  own  salvation;  therefore  while 
he  indulges  his  tongue  in  a  scandalous  liberty, 
his  pretences  and  profession  of  Christianity  are 
vain  and  incredible,  and  consequently  he  has 
no  right  to  Christian  Communion.     The  glory 
of  God  who  is  holy,  the  honor  of  our  Lord  Jesus 
Christ  who  is  our  pattern  of  holiness,  the  credit 
of  the  Gospel,  which  is  a  doctrine  accordingto 


-82  What  are  the  special  Qu.  III. 

godliness,  as  well  as  the  common  sense  of 
mankind,  exclude  all  such  persons  from  socie- 
ties of  strict  and  pure  religion. 

In  the  very  first  dawning  of  the  Gospel,  John 
the  Baptist,  the  forerunner  of  Christ,  forbid  the 
professing  Pharisees  from  baptism,  for  want 
of  fruits  of  repentance  answerable  to  their  pro- 
fession, Mat.  iii,  7,  8.  And  in  following  times 
the  Ephesian  converts  made  their  faith  appear 
by  confessing-  what  they  believed,  and  shewing 
their  deeds.  Acts  xix,  18,  19.  And  if  there 
be  not  a  frequent  account  of  such  instances  in 
scripture,  it  is  because  the  nature  and  reason 
of  things  render  the  necessity  of  it  sufficiently 
evident  without  many  express  instances. 

The  inquiry  of  a  church  into  the  conversa- 
tion of  the  person  who  desires  its  Communion, 
may  be  adjusted  and  regulated  under  these 
four  heads,  viz.  whether  he  be  sober,  just,  and 
good,  as  well  as  religious.  So  much  of  these 
four  characters  as  lie  within  the  public  obser- 
vation of  the  world,  are  necessary  in  order  to 
become  a  member  of  the  church/ 

1.  Whether  he  be  sober  and  temperate  in 
some  good  measure;  free  from  the.  vices  oi 
drunkenness,  uncleanness,  violent  wrath,  rail- 
ing, revenge,  See.  for  otherwise  it  is  plain  he* 
Cannot  belong  to  Christ,  they  that  are  Christ's 
haoe  crucified  the  flesh  with  its  affections  unci 
luxts,  Gal.  v,  24,  and  the  foregoing  scriptures 
1  have  cited  run  much  upon  this  point. 

2.  Whether  he  be  just  and  honest  among 
hi-  neighbors,  a  man  of  fair  dealing,  faithful  to 
his  word,  sincere  and  without  hypocrisy  in  the 

for  if  a  person  be  <.  f  ,.. 


'  Qu.  III.  Terms  of  Communion?  33 

designing,  tricking,  and  deceitful  temper  and 
carriage  among  men,  how  can  we  trust  his  pro- 
fession in  the  things  of  God?  or  receive  it  as 
credible?  Besides,  the  unjust  are  expressly 
J  excluded  the  kingdom  of  God,  1  Cor.  vi,  8. 
And  all  Hers  shall  have  their  parts  in  the  burn- 
ing lake,  Rev.  xxi,  8. 

3.  Whether  he  be  good,  kind,  charitable. 
Whether  he  hath  that  love  to  his  neighbor 
•which  is  the  fulfilling  of  the  duties  of  the 
second  table,  Rom.  xiii,  8,  9.  Whatsoever  we 
profess  of  faith,  yet  'without  love  we  are  nothing; 
1  Cor.  xiii,  2,  and  it  may  be  inquired  too  what 
love  he  has  to  fellow  Christians,  for  it  is  an  ap- 
pointed mark  of  the  disciples  of  Christ,  John 
xiii,  25.  Hereby  shall  all  men  know  ye  are 
my  disciples  if  ye  love  one  another.  If  a  man 
nay  I  love  God  and  hateth  his  brother  he  is  a. 
liar:  He  that  loveth  not  his  brother  whom  he 
fiatti  seen,  how  can  he  love  God  wfio?n  he  has  not 
seen?  1  John  iv,  20.  Without  love,  and  par- 
ticularly to  fellow  Christians,  he  can  never  be 
fit  for  such  a  holy  fellowship,  which  is  to  be 
managed  all  in  love,  and  whereof  love  is  one  of 
the  greatest  duties. 

4.  Whether  he  be  religious  and  godly. 
Though  inward  piety  is  chiefly  to  be  known  to 
men  by  the  profession  of  the  mouth,  and  the 
two  foregoing  general  heads  in  some  measure 
answer  this  end,  yet  there  should  be  some  ap- 
pearances of  piety  also  in  our  conversation  in 
the  world,  in  order  to  give  us  a  full  right  to 
Christian  Communion.  In  such  an  inquiry  as 
this,  at  least  it  must  be  found  that  such  a  per- 
son is  not  a  scoffer  at  religion,  that  he  does  not 


34  What  are  the  special         Qu.  III. 

make  a  jest  of  things  sacred,  that  he  uses  the 
name  of  God  with  reverence  in  commo;i  con- 
versation, that  he  speaks  honorably  of  Christ 
and  his  Gospel,  and  his  ordinances  upon  just 
occasion,  and  that  he  frequents  some  places  of 
religious  worship;  for  we  are  to  look  diligent- 
ly that  there  be  no  profane  person  in  our  church- 
es, as  well  as  no  fornicator,  Heb.  xii,  15. 

Thus  I  have  given  a  particular  account  of 
those  three  things  that  join  to  make  up  the 
credibility  of  our  profession,  in  order  to  be 
regularly  admitted  to  the  Communion  of  a 
Christian  church. 

Sect.  5.  Objection.  But  why  must  there 
be  so  many  things  required  to  make  a  profes- 
sion of  Christianity  credible  in  our  day,  beyond 
what  was  required  in  the  primitive  times? 
then  they  only  confessed  Christ  to  be  the  Mes- 
siah, the  Son  of  God,  or  that  he  was  raised 
from  the  dead  in  order  to  baptism  and  admis- 
sion into  the  church.  So  it  was  when  many 
thousands  were  added  to  the  church  in  one 
day;  so  the  eunuch  when  Philip  baptized 
him,  Acts  viii,  37;  so  the  Jailor  and  Lydia, 
Acts  xvi,  and  many  others;  or  at  most,  their 
present  works  were  thought  sufficient  to  con- 
firm their  confessions,  Acts  xix,  18.  Many 
that  believed  came  and  confessed  and  shewed 
their  deeds,  without  long  inquiries  into  the 
whole  of  their  faith,  or  the  course  of  their  con- 
versation. 

Jnsiver  1.  The  account  that  the  scripture 
gives  of  these  transactions  is  very  short, 
•yet  sufficient  to  inform  us  that  there  was  more 


Qu.  III.  Terms  of  Communion.  3,5 

discourse  on  both  sides,  in  order  to  the  baptiz- 
ing their  converts,  than  is  expressly  written 
down;  for  even  the  confessions  that  Lydia  and 
the  Jailor  made  are  not  written,  but  it  is  said  in 
general,  they  believed;  therefore  we  are  not 
to  take  it  for  granted  there  was  nothing  else 
required,  because  the  scripture  in  those  places 
mentions  no  more  than  a  word  or  two  of  short 
confession. 

Jnsiv.  2.  In  several  places  where  such 
transactions  are  recorded  in  scripture,  there 
is  no  mention  of  their  works  or  conversation 
at  all;  and  surely  no  minister  or  church  in  our 
day  would  imagine,  that  a  mere  confession, 
that  Jesus  is  the  Christ,  without  any  fu'rther 
inquiry  either  after  knowledge,  faith,  or  works, 
is  sufficient  ground  for  admission  to  sacred  or- 
dinances; for  then  we  must  take  in  almost 
whole  nations.  Besides,  if  a  man  did  make 
such  a  profession,  that  Christ  was  the  Son  of 
God,  and  his  conversation  were  blameless  to 
outward  appearance;  yet  who  of  our  ministers 
or  which  of  our  churches  would  receive  him 
without  some  further  inquiry  into  his  know- 
ledge of  God,  and  Christ,  and  the  Gospel? 
Therefore  it  is  sufficiently  plain,  by  the  ac- 
knowledgment and  practice  of  those  who  make 
this  objection,1  that  they  thenuselves  do  not 
think  it  necessary  to  confine  their  inquiries 
only  to  such  a  single  sentence  of  profession  as 
the  scripture  history  expresses,  and  seek  no 
further. 

rfnxiv  3.  It  is  sufficiently  evident  to  me, 
that  the  fundamental  or  necessary  articles  of 
religion    are  not    che    same  in  all   ages   and 


56  What  arc  the  special         Qu.  III. 

places;  but  more  pr  less  knowledge  is  neces- 
sary, in  order  to  salvation,  according  to  the 
degrees  of  Divine  Revelation  in  several  na- 
tions or  ages.  The  belief  of  the  crucifixion 
and  resurrection  of  Christ  was  not  a  fundamen- 
tal in  Christ's  own  life  time;  for  when  he 
spake  of  his  own  death,  Peter  replied,  far  be 
it  from  thee,  Lord,  Mat.  xvi,  22,  this  shall 
not  be  unto  thee:  And  the  rest  of  the  apostles 
knew  not  certainly  that  Christ  should  rise  from 
the  dead,  for  some  doubted  even  after  his  re- 
surrection, Mat.  xxviii,  17.  Yet  they  were  the 
chief  of  the  Church  of  Christ  upon  earth  at 
that  time.  So  in  the  very  first  promulgation 
of  the  Gospel,  before  Judaism  was  quite  des- 
troyed, the  apostles  themselves  had  not  so  full 
a  knowledge  of  Christianity  as  they  after- 
wards, by  degrees,  received  from  the  instruc- 
tions of  the  blessed  Spirit.  Many  passages  of 
scripture  discover  this,  as  Acts  x,  and  xv;  and 
Gal.  ii,  8cc.  At  this  time  there  was  scarce  any 
thing  of  the  New  Testament  written;  and 
though  the  evidences  of  the  christian  religion 
were  great,  yet  the  opportunities  of  a  large 
and  extensive  knowledge  were  exceeding  few 
and  small  among  the  common  converts  if  com- 
pared with  our  age:  therefore  the  Messiahship 
of  Christ,  his  death,  and  resurrection,  and  ex- 
altation, with  a  very  few  alterations  from  nat- 
ural or  Jewish  religion,  seem  to  be  the  chief 
things  then  necessary  to  believe  in  order  to 
salvation,  or  to  profess  in  order  to  Com- 
munion. 

But  when  in   process  of  time    the    Jewish 
economy  was  divinely  destroyed.  Christianity 


Qu.  III.  Terms  of  Communion? 

grown  to  its  full  perfection,  the  canon  of  scrip- 
ture completed,  and  several  Christian  truths 
and  duties  more  plainly  and  expressly  re- 
vealed, it  may  well  be  supposed  that  where  this 
canon  of  scripture  is  freely  published,  God 
may  require  something  more  of  Christian 
knowledge  in  order  to  salvation,  than  in  the 
very  first  years  of  the  Gospel.  I  speak  this 
last  proposition  but  modestly,  and  asa  probable 
opinion;  but  if  this  be  true,  then  it  clearly  fol- 
lows that  there  are  more  things  necessary  to 
make  a  profession  of  Christianity  credible  at 
this  day  in  most  places  of  England,  than  were 
necessary  even  in  Judea  in  the  first  years  of 
Christianity. 

Ans.  4.  If  the  essentials  of  any  doctrine 
were  perfectly  the  same  in  all  ages,  yet  the 
credibility  of  its  profession  is  exceeding  dif- 
ferent, according  to  different  circumstances  of 
time,  place,  and  persons.  Where  hardships 
and  sufferings  attend  the  professors  of  any  re- 
ligion, a  very  slight  profession  of  it  will  per- 
suade me  that  a  man  understands  it,  and  is  very 
sincere  in  it;  because  he  exposes  himself  to 
suffering  by  this  means:  But  where  there  is 
full  liberty  given,  or  especially  if  external  ad- 
vantages attend  it,  there  every  one  will  be 
ready  to  profess,  though  he  has  little  knowl- 
edge or  sincerity. 

Those  first  times,  of  the  Gospel,  were  times 
of  reproach  and  persecution;  the  sect  of 
Christians  was  every  where  spoken  against, 
and  death  and  dangers  attended  it  on  all  sides. 
Now  to  confess  the  name  of  Christ  amidst  the 
reproaches  of  the  world,  against  the  opposition 
4 


38  What  are  the  special        Qu.  III. 

of  the  wise  and  the  foolish,  the  Jews  and  the 
Greeks,  the  threatening  of  kings,  and  violence 
of  the  people,  was  a  more  powerful  and  evi- 
dent proof  of  the  truth  of  their  faith,  than  if 
they  had  made  long  speeches,  and  had  the  tcs* 
timony  of  a  continued  blameless  conversation 
in  a  land  and  age  of  Christians.  Surely  that 
confession,  which  was  sufficient  for  martyr- 
dom, if  their  enemies  knew  it;  must  be  suffi- 
cient for  Communion,  when  made  known  to 
the  church.  But  in  our  age  and  nation  where 
Christianity  is  the  profession  of  the  time,  and 
the  country,  a  mere  acknowledgment  of  the 
name,  or  death  and  resurrection  of  Christ,  is 
not  sufficient  to  prove  us  knowing  or  sincere 
Christians;  and  there  ought  to  be  so  much 
larger  a  confession,  and  so  many  more  cred- 
ible circumstances  attending  it,  before  we  can 
reasonably,  or  upon  just  grounds,  believe  a 
man  to  be  a  true  Christian.  All  these  requir- 
ments  which  I  have  before  mentioned  being 
put  together,  do  not  amount  to  so  credible  a 
profession,  as  for  a  man  to  say  boldly  this  one 
sentence,  I  am  a  Christian,  in  the  face  of  death 
and  martyrdom. 

Ans.  5.  I  might  add  also  in  the  last  place, 
that  a  great  number  of  the  conversions  of  the 
primitive  Christians,  were  so  sudden  and  sur- 
prising by  the  extraordinary  effusion  of  the 
Holy  Spirit,  that  the  very  miracle  of  their 
conversion  did  sufficiently  answer  the  end  of 
a  large  and  particular  confession.  The  work 
of  God  on  the  souls  of  men  was  sometimes  in 
an  instant,  and  they  were  made  believers  out 
of  unbelievers,  at  once;  the  Spirit  fell  on  them 


"Qu.  III.  Terms  of  Communion?  S"S 

while  they  heard  the  word;  and  when  they 
who  just  before  professed  Judaism  or  Heathen- 
ism, and  neither  knew  nor  loved  Jesus  Christ, 
confessed  his  name  and  his  religion  at  once; 
the  wonderful  change  was  evident  to  all,  and 
they  had  no  long  accounts  to  give  either  of 
their  faith  or  conversion,  their  knowledge  or 
conversation;  nor  was  it  required,  because  the 
miracle  itself  made  their  profession  sufficiently 
credible.  Besides,  spiritual  gifts  were  confer- 
red on  multitudes  in  that  day  as  soon  as  they 
were  converted,  and  gave  sufficient  evidence 
for  acceptance  unto  baptism,  as  Acts  x,  44,  46, 
47;  While  Peter  yet  sfiake  these  words,  tftt 
Holy  Ghost  fell  on  all  them  which  heard  thg 
word.  For  they  heard  them  sfieak  with  tongues 
and  magnify  God.  Then  answered  Peter,  can 
any  man  forbid  water,  that  these  should  not  be 
baptized,  which  have  received  the  Holy  Ghost 
as  well  as  we? 

He  that  well  considers  all  these  things,  and 
sets  the  affairs  of  the  primitive  times  in  a  due 
light,  and  thus  compares  them  with  our  own, 
will  see  plainly  that  something  more  is  neces- 
sary to  make  a  profession  of  Christianity  cred- 
ible in  our  day,  than  was  needful  in  the  first 
age  of  the  church.  And  yet  still  we  may  be 
said  to  follow  the  rules  and  examples  of  scrip- 
ture, while  we  require  nothing  more  in  order 
to  Communion  than  what  is  necessary  to  make 
our  profession  credible;  for  so  much  as  this 
has  been  always  required  even  in  scripture 
times,  and  the  word  of  God  and  the  very  nature 
of  things  seem  to  demand  it. 


40  What  is  a  Church  Covenant?   Qu.  IV. 

QUESTION     IV. 

What  is  a    Church  Covenant?    And  whether  it 
be  necessary  to  Christian  Communion? 

BESIDES  the  things  that  have  been  already 
mentioned,  as  included  in  a  credible  profession 
of  Christianity,  it  is  worth  our  inquiry,  wheth- 
er any  solemn  covenant  be  needful  in  order  to 
Communion.  Now  to  answer  this  question  wc 
must  distinguish  between  that  Communion 
which  is  fixed  and  constant  in  one  church,  or 
that  which  is  only  occasional. 

By  fixed,  constant,  and  complete  Commu- 
nion, I  mean  the  joining  myself  to  a  particular 
church,  so  as  to  become  a  complete  member 
of  that  religious  society,  engaging  to  perform 
at  appointed  times  and  places,  my  most  usual 
public  worship  with  that  society  rather  than 
with  others,  to  assist  in  all  services  necessary 
to  support  that  society,  and  partake  of  all  priv- 
ileges of  it  for  mutual  edification  and  comfort, 
and  to  maintain  the  public  honor  of  Christ  in 
the  world. 

By  occasional  Communion,  I  understand  a 
mere  participation  of  the  general  and  special 
ordinances  of  the  Gospel  with  a  particular 
church  for  a  time,  under  the  general  character 
and  claim  of  Christianity,  and  so  far  as  occa- 
sions of  Providence  may  make  it  convenient 
or  desirable.  But  not  to  become  properly  a 
member  of  that  particular  society,  nor  be  inter- 
ested in  the  affairs,  regulation,  or  management 
©fit. 


Qu.  IV.     If  needful  to  Communion?  41 

Now  for  this  occasional  Communion,  there  is 
no  necessity  that  every  such  Communicant 
should  enter  solemnly  into  a  covenantor  agree- 
ment with  that  particular  church,  any  farther 
than  only  to  partake  of  those  special  ordinan- 
ces for  a  season  in  a  decent  and  regular  way. 
It  is  sufficient  for  this  sort  of  Communion,  that 
a  person  make  such  a  credible  profession  of 
Christianity  as  has  been  before  described,  or 
that  he  be  recommended  by  some  other  church, 
or  the  elders  thereof,  before  whom  he  has  made 
such  a  credible  profession;  or  that  it  be  some 
way  ascertained  to  the  church  whose  Com- 
munion he  desires,  that  he  has  done  it, 

But  where  fixed  and  complete  fellowship 
with  a  particular  society  is  desired,  the  very 
nature  of  things  seems  to  require  it,  that  there 
should  be  such  a  mutual  agreement  among  tin*. 
persons  that  intend  to  practise  this  constant 
Communion.  This  is  part  of  the  second  thing- 
requisite  to  make  our  profession  credible,  viz. 
a  professed  subjection  to  all  the  necessary  du- 
ties of  Christianity,  as  will  plainly  appear  by. 
what  follows. 

A  church  is  composed  of  stich  persons  as 
agree  to  worship  and  walk  together  in  all  the 
ordinances  of  Christ,  viz.  to  attend  on  the  min- 
istry or  preaching  of  the  word,  on  praying  to 
God  together,  on  speaking  or  singing  the 
praises  of  God,  and  celebrating  all  the  institu- 
tions of  Christ,  especially  that  great  one,  the 
supper  of  the  Lord,  which  is  called  Communion. 

They  devote  themselves  first  to  the  Lord  in 
public  by  their  profession,  as  they  have  done 
before  in  secret;  covenanting  to  walk  with  hiofi. 


42  What  is  a  Church  Covenant?  Qu.  IV". 

in  all  his  ordinances)  then  they  give  iifi  them- 
selvek  to  one  another,  and  they  receive  one  anoth- 
er in  the  Lord,  which  is  the  word  used  most 
frequently  in  the  New  Testament  for  admis- 
sion into  the  Communion  of  Saints,  or  being 
solemnly  acknowledged  as  fellow-Christians, 
and  consequently  as  having  a  right  to  special 
ordinances.  They  profess  their  agreement  or 
consent  to  worship  usually  together,  to  attend 
usually  on  the  ordinances  of  Communion  as  ad- 
ministered in  that  church,  and  to  fulfil  all  neces- 
sary duties  of  Christian-fellowship  in  a  special 
manner  towards  one  another  for  mutual  edifi- 
cation, as  far  as  God  shall  instruct  and  enable 
them:  And  this  is  called  the  church-covenant, 
which  is  in  truth  nothing  else  but  a  voluntary 
solemn  agreement  with  some  particular  socie- 
ty, to  practise  those  social  duties  of  the  Chris- 
tian religion  among  them  at  appointed  times 
and  places,  which  Christ  himself  has  required 
in  general  to  be  practised  somewhere  when 
opportunity  is  found. 

Such  a  consent  or  agreement  to  meet  at  sta- 
ted times  and  places  for  social  worship,  is  not 
indeed  formally  instituted  in  the  New  Testa- 
ment: But  there  are  several  passages  in  the 
New  Testament  which  very  plainly  suppose  it, 
as  will  appear  immediately.  And  the  reason 
why  it  was  not  delivered  in  the  form  of  a  Gos- 
pel institution  is  this,  because  it  is  a  principle 
of  natural  religion;  the  light  of  reason  teaches 
it,  and  upon  this  account  it  was  not  set  down 
as  an  institution  under  the  Old  Testament, 
though  doubtless  the  patriarchs  and  holy  men 
of  old  pra<jtiated  it,  ever  since  there  was   any 


Qu.  IV.     If  needful  to  Communion?  43 

sucn  thing  as  public  worship  set  up  in  the 
world:  So  the  Israelites  met  and  read  the  scrip- 
ture, and  prayed  in  their  synagogues  without 
the  formality  of  a  particular  Divine  institution; 
wherever  a  synagogue  was  built,  the  neighbor- 
ing inhabitants  by  consrent  weekly  worshipped 
there. 

I  confess  where  magistrates  take  upon  them 
to  impose  a  religion  upon  the  people,  and  na- 
tional and  parochial  churches  are  appointed 
by  some  assuming  powers,  this  free  covenant 
or  agreement  degenerates  into  a  constrained 
consent;  but  such  a  free  and  explicit  agree- 
ment is  more  necessary  among  those  Christians 
who  are  left  to  their  own  liberty,  or  who  dissent 
from  a  national  and  established  church. 

This  covenant  has  indeed  been  much  cen- 
sured both  by  the  profane  world,  and  by  some 
fellow -Christians:  And  it  must  be  confessed 
that  some  few  ministers  and  churches  of  rigid 
and  narrow  principles,  have  heretofore  given 
too  just  an  occasion  for  censure,  by  drawing  up 
their  particular  church-covenants  in  a  long 
form  of  writing,  and  inserting  several  things 
into  them  that  were  by  no  means  necessary  to 
common  Christianity,  and  such  as  savored  too 
much  of  a  party-spirit;  but  churches  and  min- 
isters in  our  age  better  understand  Christian 
liberty  and  true  principles  of  charity.  I  know 
of  none  of  these  impositions  in  our  day;  and  \\ 
our  present  practice  in  this  matter  be  censured 
by  any,  I  am  persuaded  it  is  merely  for  want  of 
understanding  it:  For  if  it  be  fairly  represent- 
ed, as  I  have  described  it,  it  appears  to  be  a 
|>iece  of  mere  natural  religion,  and  social  wo*- 


44  What  is  a  Church  Covenant?  Qu.  IV. 

ship;  and  is  so  far  -from  being  an  addition*  to 
the  rules  of  the  Gospel,  or  an  imposition  on 
the  consciences  of  Christians,  that  no  volunta- 
ry religious  society  can  possibly  subsist  with- 
out some  such  covenant.  When  any  person 
therefore  joins  himself  to,  and  becomes  a  mem- 
ber of  a  Christian  church,  this  covenant  or  mu- 
tual agreement  is  always  implied  where  it  is 
not  expressed;  and  those  that  have  been  so 
weak  as  to  ridicule  the  forms  of  it,  yet  are  so 
wise  as  to  practise  the  substance  of  it. 

Indeed  the  mere  necessity  and  reason  of  the 
thing  is  so  plain  and  convincing,  that  one  would 
wonder  that  any  man  should  speak  against  it, 
if  he  will  but  give  himself  leave  to  consider  the 
following  particulars. 

1.  How  can  there  be  a  receiving  of  each 
Other  in  the  Lord,  at  the  first  forming  of  a 
church,  if  there  be  not  a  mutual  agreement, 
OY  giving  ufi  of  themselves  to  each  other  to  wor- 
ship the  Lord  together?  Christians  are  com- 
manded to  do  it,  that  with  one  mind  and  one 
mouth  they  may  glorify  God,  Rom.  xv,  6,  7. 
And  how  can  any  particular  member  afterward 
be  received  to  Communion,  if  there  be  not  such 
a  society  or  church  to  receive  him,  and  to 
which  he  may  give  up  himself  to  walk  with 
them  in  the  Lord? 

2.  Plow  can  there  be  any  social  worship  per- 
formed, if  there  be  no  agreement  to  worship 
together  in  the  same  place,  and  at  the  same 
time?  If  all  Christians  must  always  be  at  per- 
fect liberty  to  worship  where  they  will,  and 
communicate  every  Lord's  day  at  a  different 
place,  a  minister  may  sometimes   be   left  to 


Qu.  IV.     If  needful  to  Communion?  45 

preach  to  the  seats  and  the  walls,  if  none  are 
bound  to  attend  on  his  ministrations:  And  on 
the  other  hand,  surely  the  minister  may  take 
as  much  liberty  as  the  people;  and  he  may  ab- 
sent himself  and  worship  elsewhere,  when  they 
arc  all  gathered  together  and  wait  for  a  ser- 
mon. Thus  many  assemblies  for  worship  may 
be  without  a  teacher,  and  many  teachers  with- 
out an  assembly,  and  some  small  assemblies 
have  many  teachers. 

3.  How  can  there  be  any  provision  made  of 
a  proper  place  of  worship  for  a  whole  assem- 
bly, or  any  conveniences  or  decencies  that  are 
requisite  for  sacred  actions,  without  such  an 
agreement?  How  can  a  table  be  appointed  or 
furnished  with  bread  and  wine,  and  vessels  to 
contain  them,  lit  to  distribute  the  Lord's  sup- 
per, unless  several  persons  have  agreed  up- 
on it? 

4.  How  can  the  minister  be  maintained  if 
there  be  no  societies  agreeing  to  attend  on 
their  ministry,  and  support  and  encourage  it? 
Yet  this  is  a  duty  incumbent  on  all  those  who 
are  ministered  unto:  Gal.  vi,  6;  1  Cor.  ix,  13, " 
1 4.  Each  society  is  bound  by  the  rules  of  the 
Gospel  to  maintain  and  honor  their  own  Minis- 
ters who  labor  among  them  in  nuord  and  doctrine, 

1  Tim.  v,  17,  and  1  Thess.  v,  12, 13. 

5.  How  can  the  poor  of  Christ  be  fed  and 
clothed,  if  Christians  are  not  distributed  into 
distinct  societies,  and  each  take  care  of  their 
own  poor?  Eph.  iv,  28.  To  whom  should  the 
poor  Christians  have  applied  of  old,  if  not 
to  their  own  societies?  For  single  persons 
cannot,  nor  are  they  bound  wholly  to  maintain 


46      What  is  a  Church  Covenant?  teV.  Qu.IV. 

them.  They  must  therefore  be  distributed  in- 
to distinct  societies,  that  every  poor  Christian 
may  know  where  to  apply  for  relief;  and  that 
each  of  the  richer  may  know  also  to  whom 
they  should  give  their  constant  alms,  and  look 
upon  themselves  in  a  special  manner  bound  to 
supply.  If  all  the  poor  saints  in  a  nation  were 
straggling  abroad,  and  belonged  to  no  Christian 
society,  how  should  the  richer  persons,  or  rich- 
er societies  know  these  are  God's  poor,  and  of 
the  household  of  faith,  whom  they  are  bound  in 
a  sfiecial  manner  to  take  care  of,  Gal.  vi,  10, 
unless  they  have  made  a  profession  to  some 
Church  of  Christ,  and  are  known  by  this  means? 

So  great  is  the  necessity  of  these  things  to 
be  done  by  particular  settled  societies,  that 
Christian  Princes  and  Governors,  in  order  to 
have  these  things  regularly  performed,  have 
thrown  all  their  dominions  into  the  form  of 
distinct  parishes,  or  single  congregations; 
though  they  have  had  not  much  regard  to  any 
rules  of  the  New  Testament  in  establishing 
their  church  worship  and  discipline  in  other 
parts  of  it; 

6.  How  can  the  ordinances  of  censure  and 
excommunication  be  ever  administered,  if 
there  be  no  stcieties  agreeing  to  walk  and 
worship  together?  If  any  person  be  charged 
with  a  fault  or  heinous  crime,  he  will  reply, 
"He  belongs  not  to  any  society,  who  shall  as- 
sume a  right  to  deal  with  him  and  censure 
him?"  And  it  is  impossible  that  the  whole 
visible  Church  of  Christ  can  meet  together,  or 
take  cognizance  of  such  particular  causes,  and 
give   censures1  unless  we  set  up  a  Pope,  or 


Qu.  V.         May  persons  change,  &c.  AT 

Council,  or  conclave  of  Cardinals  to  do  all  this, 
and  constrain  all  particular  churches  to  submit 
to  their  sovereign  and  universal  dictates. 

There  must  be  therefore  an  agreement  be- 
twixt a  company  of  professing  Christians,  giv- 
ing up  themselves  to  one  another,  and  receiv- 
ing each  other  in  the  Lord,  in  order  to  main- 
tain the  Church  of  Christ  in  the  world,  his  Gos- 
pel, or  his  honor;  to  support  his  poor,  or  his 
ministers,  or  the  purity  of  his  church,  or  of 
any  holy  ordinance.  Receive  therefore  the 
apostle's  exhortation.  Rom.  xv,  6,  7,  That  ye 
maij  with  one  mind  and  one  mouth  glorify  God, 
even  the  Father  of  our  Lord  Jesus  Christ,  re- 
ceive ye  one  another  as  Christ  also  received  us^ 
to  Ihe  glory  of  God* 


QUESTION    V, 

When  a  person  is  once  joined  to  a  particular 
church,  whether  he  may  never  worship  with 
other  churches  occasionally,  or  change  his 
fixed  Communion  to  another  church? 

I JNS  TVER,  That  this  agreement  to  worship 
together  is  not  so  strictly  to  be  understood,  as 
if  none  of  those  persons  should  ever  worship 
any  where  else;  for  there  are  various  occasions 
in  the  course  of  life  that  may  lead  the  members 
of  one  church  now  and  then  to  worship  with 
another.  Since  we  all  hold  the  same  faith  and 
worship  in  the  essentials  of  it,  we  are  to  esteem 
ourselves  in  general  Communion  with  the 
v  hole  visible  Church  of  Christ;  and  sometimes 


48  May  Perso?is  change  Qu.  V. 

we  join  in  worship  with  others,  merely  to  tes- 
tify our  charity  and  Christian  fellowship  with 
those  that  in  the  circumstantials  of  religion 
differ  from  us;  sometimes  to  accompany  a 
particular  friend;  to  hear  a  particular  minis- 
ter; to  attend  on  some  special  occasion  of 
prayer,  or  preaching;  on  such  occasions  we 
may  very  reasonably  worship  with  various  as- 
semblies: Or  perhaps  we  may  be  called  to 
travel  from  home,  and  to  spend  many  seasons 
of  worship  absent  from  our  own  particular  com- 
munity, and  then  we  join  with  those  churches 
where  Providence  may  cast  us. 

When  Christians  travel  where  they  are  un- 
known, or  make  any  considerable  stay  in  dis- 
tant places,  they  should  carry  with  them  a  Let- 
ter of  Recommendation  from  the  officers  or 
members  of  their  own  church,  to  any  Church- 
es of  Christ,  where  they  may  come;  such  are 
the  letters  that  St.  Paul  speaks  of.  2  Cor.  iii, 
1,  Do  we  need  letters  of  commendation  to  you, 
or  from  you?  And  thus  he  himself  in  his  let- 
ters recommends  Christians  to  distant  church- 
es, as  Rom.  xvji,  1,  2,  7  commend  unto  you 
Phxbe,  our  sister,  who  is  a  servant  of  the  church 
at  Ccnchrea,  That  ye  receive  her  in  the  Lord 
as  becometh  saints,  i.  e.  that  ye  receive  her  to 
the  participation  of  Christian  ordinances,  as 
well  as  assist  her  in  any  civil  affairs. 

This  agreement  or  church-covenant,  there- 
fore, only  obliges  persons,  as  far  as  they  can 
with  tolerable  convenience  of  affairs  and  spirit- 
ual edification,  tor  make  that  church,  of  which 
they  are  members^  the  usual  place  of  their 
worship,   and  especially  their  participation  of 


Qu.  V.  their  Communion?  49 

the  Lord's  supper,  whereby  special  Commu- 
nion is  maintained. 

The  question  concerning  the  changing  of 
our  fixed  Communion  from  one  church  to 
another,  may  be  thus  determined. 

All  church  fellowship  is  appointed  for  the 
public  honor  of  God,  for  our  mutual  assistance 
and  edification  in  spiritual  things,  and  for  the 
support  of  the  interest  and  kingdom  of  Christ 
among  men.  Whensoever  therefore  any  mem- 
ber cannot  attain  these  ends  in  the  particular 
church  he  belongs  to,  after  solemn  consider- 
ation and  prayer  to  God  for  counsel,  he  may 
desire  a  dismission  to  some  other  church,  ancl 
upon  these  reasons  the  church  ought  to  give  it. 
A  brother,  or  a  sister,  is  not  in  bondage  in  such 
cases;  and  the  pastoral  office,  and  all  church- 
fioiver  is  for  edification,  and  not for  destruction^ 
as  St.  Paul  speaks,  2  Cor.  xiii,  10. 

Now  this  necessity  of  changing  our  Com- 
munion may  happen  several  ways:  As  when  a 
person  removes  his  habitation  to  such  a  dis- 
tance as  that  he  cannot  conveniently  attend  and 
perform  the  duties  of  church-fellowship  in 
that  society;  or  when  the  church  falls  into  per- 
nicious errors  and  heresies;  or  when  upon  any 
other  account  his  own  edification  in  that  church 
is  not  to  be  attained;  or  when  other  necessary 
circumstances  of  life,  or  religion,  make  his 
union  to  another  church  of  much  more  impor- 
tance. But  in  these  cases  let  the  conscience 
of  a  man  be  well  informed,  and  let  him  duly 
consider  all  circumstances  before  he  put  this 
in  practice:  For  it  argues  a  light  and  changea- 
ble ten -per  to  be  running  always  from  one 
5 


50  Isjixed^  Communion         Qu.  VI. 

church  to  another,  and  unbecoming  the  spirit 
of  the  Gospel.  Yet  where  the  reasons  of  re- 
moving this  Communion  from  one  church  to 
another  are  just  and  good,  and  after  due  appli- 
cation to  the  church,  if  they  refuse  to  dismiss 
him,  he  may  fairly  depart  without  it,  and  join 
himself  to  any  other  church  that  is  satisfied  in 
his  credible  profession  of  Christianity. 


QUESTION     VI. 

Whether  fixed  Communion  with  some  particular 
church  be  a  necessary  duty:  And  whether 
any  may  be  admitted  to  occasional  Communion^ 
who  are  nojixed  members  of  any  church. 

IT  is  a  natural  inquiry  flowing  from  the 
former  question,  whether  any  person  is  at  lib- 
erty to  content  himself  merely  with  occasional 
Communion,  sometimes  with  one  church  and 
sometimes  with  another,  without  becoming  a 
fixed  member  cf  any  church  at  all?  Or  wheth- 
er a  church  may  forbid  a  person  occasional 
Communion,  who  refuses  utterly  to  join  in 
any  fixed  Communion? 

The  duties  of  holy  fellowship  for  the  glory 
of  God  and  mutual  edification,  which  are  most 
regularly  practised  in  a  state  of  fixed  Commu- 
nion, are  so  many,  and  so  plain  in  scripture, 
and  in  the  reason  of  things,  that  very  few  per- 
sons can  be  exempted  from  them:  For  those 
duties  are  such  as  these,  to  attend  on  public 
ministrations  together,  to  pray  and  center  to- 
gether about  spiritual  things,  with  a  sort  of  ho- 


Qu.  VI.  a  necessary  Duty?  5 1 

]y  intimacy  or  friendship,  to  encourage  and 
support  the  ministry,  to  maintain  the  poor,  to 
uphold  the  public  worship  of  God  by  assisting 
in  the  provision  of  a  place,  and  all  other  exter- 
nal things  necessary  for  public  worship,  to  re- 
ceive members  into  the  church,  to  censure  and 
reprove,  and  cast  out  scandalous  members,  to 
watch  over  one  another  in  their  holy  conver- 
sation, &x.  to  admonish  and  to  receive  admoni- 
tions. 

I  grant  that  so  many  of  these  duties  as  can 
be  conveniently  performed  toward  all  fellow- 
Christians,  should  never  be  omitted  where 
Providence  gives  just  occasion;  but  since  each 
Christian  cannot  watch  over  all  others,  worship 
with  all  others,  assist  towards  the  maintenance 
of  all  the  poor,  nor  all  the  ministers,  &c.  those 
with  whom  he  agrees  to  worship  in  a  stated 
way,  are  the  persons  to  whom  he  is  most 
immediately  called  to  fulfil  these  kind  offices, 
and  has  fairer  opportunities  to  do  it.  And  as 
I  have  shewn  before,  that  public  worship  could 
never  be  certainly,  regularly,  and  comfortably 
maintained  without  such  a  fixed  Communion, 
and  every  person  that  refuses  such  services  to 
Christ  and  the  church,  must  have  very  plain 
and  constraining  reasons  to  excuse  his  neglect. 

Besides,  the  privileges  of  fixed  fellowship 
are,  or  should  be,  alluring  and  encouraging; 
such  as,  their  opportunities  of  serving  Christ 
in  his  public  interest  in  the  world,  supporting- 
his  name  among  men,  their  vote  in  choosing 
ministers  or  officers  of  the  church,  and  their 
interest  in  the  prayers,  cares,  and  watchfulness 
of  the  church,  for  them,  and  over  them,  their 


52  Isjixed  Communion        Qu.  V1K 

special  right  to  the  spiritual  assistance  of  the 
ministers  and  elders  of  that  church  in  private 
counsels,  admonitions,  and  prayers  with  them 
and  for  them;  their  own  temporal  support,  as- 
sistance and  relief  by  the  church  if  they  fall 
into  poverty,  &c. 

It  is  my  opinion  that  scarce  any  person  can 
be  justly  exempted,  or  excused,  from  fixed 
Communion  somewhere,  but  those,  who  by 
reason  of  their  different  opinions,  unhappy 
temper,  or  some  special  circumstances  of  life, 
are  under  some  sort  of  incapacity  of  fulfilling 
several  of  those  duties,  and  yet  by  their  credi- 
ble profession  appear  worthy  to  partake  of  the 
special  ordinances  of  the  church. 

And  if  there  be  any  person  to  be  found  in 
such  circumstances,  I  should  think  it  is  only 
such  as  these.  (1.)  One  that  has  no  fixed 
abode,  but  his  business  of  life  is  at  all  uncer- 
tainties, and  calls  him  perpetually  to  change 
his  residence:  Such  were  the  apostles  and 
evangelists,  and  the  itinerant  preachers  of  the 
first  century,  together  with  their  attendants,, 
who  seem  to  be  settled  members  of  no  partic- 
ular church.  Or  (2.)  Such  a  one  that  differs 
exceedingly  in  his  sentiments  in  some  impor- 
tant doctrines,  or  practical  points  of  religion,, 
from  all  the  churches  of  Christ  near  him,  and 
yet  may  be  supposed  to  hold  all  the  necessary 
articles  of  the  Christian  faith,  but  may  not  be 
so  fit  to  assist  as  a  member  in  the  affairs  of  a 
church  of  so  different  opinions.  Or  lastly, 
there  may  be  such  a  person  as  may  give  some 
credible  evidences  of  true  piety  in  his  heart, 
but  his  natural  temper  is  so  violent)  his  spirit 


Qu.  VI.  a  necessary  Duty?  5o 

so  various  and  inconstant,  that  he  can  scarce 
confine  himself  to  the  settled  orders  of  any- 
community,  but  will  be  more  likely  to  divide  a 
congregation,  than  to  edify  it  in  love. 

Perhaps  it  may  be  lawful  and  proper;  nay,  I 
add  further,  perhaps  it  is  a  necessary  duty  at 
some  seasons,  and  upon  very  good  evidence  of 
their  Christianity,  to  receive  such  sort  of  per- 
sons as  these  to  occasional  Communion,  though 
they  have  no  fixed  relation  to  any  particular 
church;  and  the  general  rules  of  Christianity 
will  oblige  them  to  perform  several  relative 
duties  towards  their  fellow-Christians,  and  to 
help  support  the  external  charges  of  those 
churches,  with  whom  for  a  season  they  hold 
fellowship. 

But  after  all,  I  must  confess  that  the  special 
duties,  which  belong  to  a  fixed  settled  Com- 
munion of  Christians,  are  so  generally  plain  in 
scripture,  and  so  necessary  from  the  very  na- 
ture of  religious  societies,  as  described  under 
the  4th  question,  that  in  my  opinion,  any  Church 
of  Christ  has  reason  to  make  very  careful  in- 
quiry into  the  real  Christianity  of  a  person  who 
desires  occasional  Communion  only,  but  utter- 
ly refuses  all  manner  of  fixed  Communion  with 
any  church  where  he  has  proper  opportunity; 
unless  his  habitation  be  always  unsettled,  or 
his  circumstances  very  peculiar,  or  he  can  give 
some  other  just  reason  of  his  refusal  to  the 
church. 

I  should  also  add  in  this  place,  that  if  per- 
sons should  be  freely  and  readily  indulged  and 
tolerated  in  this  sort  of  loose  Communion,  be- 
cause they  may  have  some  sort  of  appearance 


I 
54  Id  fixed  Communion  Qu.  VI. 

of  reason  for  it,  others  that  have  much  less  rea- 
son, or  none  at  all,  might  probably  demand  and 
expect  it;  and  these  examples  would  tend 
greatly  to  the  dissolution  and  confusion  of 
churches:  In  such  a  case,  though  it  may  be 
barely  lawful,  yet  it  seems  not  to  be  expedient, 
and  therefore  should  not  be  commonly  prac- 
tised, since  it  leads  to  the  ruin  of  churches, 
rather  than  to  their  edification,  1  Cor.  x,  23, 
except  in  cases  extraordinary. 

Another  very  obvious  question  arises  here, 
viz.  Whether  a  church,  or  religious  society, 
may  refuse  a  person  who  offers  himself  to  be- 
come a  fixed  member  of  that  church  in  con- 
stant and  complete  Communion,  and  makes  a 
visible  and  credible  profession  of  his  faith? 
Whether  a  church  can  lawfully  forbid  such  a 
person  to  become  a  complete  member,  and  re- 
strain him  only  to  a  sort  of  occasional  or  in- 
complete Communion. 

Ans.  Though  it  is  certain  that  without  such 
fixed  societies  or  churches,  public  Christianity 
could  not  be  well  maintained,  and  therefore 
far  the  greatest  part  of  Christians  are  certain- 
ly obliged  to  become  members  of  some  partic- 
ular Christian  society;  yet  as  there  may  be 
some  peculiar  cases  which  may  excuse  a  per- 
son from  fixed  Communion  and  membership, 
so  there  may  be  peculiar  cases  also  which  may 
excuse  a  church  from  receiving  some  persons 
to  complete  membership  with  them,  though 
they  may  admit  them  to  occasional  Com- 
munion. 

Let  it  be  considered,  that  by  admitting  a 
person  to  fixed  Comrnumon,  and  making  him 


Qu.  VI  a  necessary  Duty?  55 

a  member  of  that  particular  society,  he  not  on- 
ly acquires  a  right  to  .join  with  the  society  in 
all  the  ordinances  of  the  Gospel  and  special 
Communion,  in  public  on  the  Lord's  days,  but 
he  hath  a  right  to  be  with  them  at  any  more 
private  meetings  of  the  whole  church,  and  to 
consult  and  act  in  their  special  affairs:  He  has 
a  right  to  attend  on  such  meetings  for  consid- 
ering of  the  circumstances  and  state  of  the 
church,  for  regulating  things  that  are  amiss,  for 
altering  any  of  their  customs,  for  distributing 
monies  to  the  poor,  for  choosing  a  pastor 
or  other  officers,  for  admitting  members,  and 
for  exercising  the  discipline  of  the  church,  8cc. 
He  acquires  also  a  right  in  joint-partnership 
to  the  temporal  possessions  of  the  society,  sup- 
pose it  be  a  meeting-house  for  public  worship, 
vessels  of  plate  for  church  Communion,  or  any 
houses,  or  temporal  goods,  or  donatives,  which 
may  belong  to  that  particular  society. 

Now  though  the  laws  of  Christ  require  us  to 
receive  every  visible  Christian,  who  desires  it, 
to  Communion  in  public  worship,  and  in  special 
ordinances  of  the  Gospel,  because  he  is  fit  for 
it,  yet  those  laws  do  not  require  that  every  such 
person  should  be  admitted  to  the  peculiar 
counsels  and  affairs  of  any  particular  society,  ff 
because  perhaps  he  is  really  unfit  for  it.  Per- 
haps they  know,  or  have  abundant  reason  to  be- 
lieve, that  his  different  opinions,  or  his  unhap- 
py temper,  or  his  peculiar  circumstances, 
would  render  him  a  very  troublesome  mem- 
ber of  it,  that  he  would  raise  parties  in  the 
choice  of  officers,  or  in  admission  of  members, 
or  in  distributing  to  the  poor,  or  in  the  regula- 


56  What  knowledge  is         Qu.  VII. 

tion  of  other  church  affairs;  and  therefore  they 
allow  him  only  occasional  Communion  with 
them,  which  is  all  that  seems  to  be  his  duty 
with  regard  to  that  particular  church,  and  which 
is  ail  the  duty  which  the  laws  of  reason,  or  of 
religion,  seem  to  demand  of  them  toward  him. 
Besides,  let  it  be  further  considered,  that 
whatsoever  instances  of  Christian  fellowship  in 
sacred  things  the  laws  of  Christ  may  demand 
for  such  a  person,  yet  it  is  certain  the  laws  of 
Christ  do  not  demand  for  him  any  share  in  the 
temporal  possessions  of  that  religious  society, 
nor  in  the  distribution  of  their  temporal  things, 
unless  it  be  perhaps  to  relieve  him  in  some  de- 
gree, if  he  be  necessitous.  Therefore  the  laws 
of  Christ  do  not  require  that  society  to  receive 
such  a  person  to  complete  Communion  and 
membership,  to  introduce  him  into  their  coun- 
cils and  affairs,  or  to  vest  him  in  any  of  their 
temporal  possessions,  since  it  is  evident  he  will 
become  a  very  troublesome  member,  and  en- 
danger, if  not  destroy,  the  edification  and  peace 
of  the  particular  society  or  church.  Let  all 
things  be  done  to  edification:  Follow  those  things 
which  make  for  fieace,  and  thi?igs  whereby  one 
may  edify  another. 


QUESTION     VII. 

What   knowledge   is    necessary  for    Christian 
Communion? 

Section   1.     UNDER  the  third  question  I 
have  shewn  that  the  knowledge  necessary  to 


Qu.VII.  nee esmry  for  Communion?  57 

Communion,  includes  in  it  both  a  knowledge 
of  what  is  necessary  to  salvation,  and  a  knowl- 
edge of  what  is  further  necessary  to  maintain 
and  enjoy  this  holy  Communion:  The  very  na- 
ture of  things  requires  this. 

First,  let  us  consider  the  things  necessary 
to  salvation.  How  many  articles  of  the  Chris- 
tian faith  or  practice,  are  necessary  to  our  sal- 
vation; or  in  other  words,  how  many  fundamen- 
tals are  there,  is  not  expressly  determined  in 
any  part  of  the  scripture.  It  is  a  question  that 
has  troubled  the  Christian  churches  almost 
two  hundred  years,  ever  since  the  reformation 
began,  but  has  never  yet  been  decided  to  the 
common  satisfaction  even  of  those  that  held 
the  scripture  to  be  the  only  and  perfect  rule  of 
faith  and  practice.  Therefore  as  every  man 
must  judge  for  himself,  concerning  the  funda- 
mentals of  Christianity,  in  order  to  examine  his 
own  heart,  and  evidence  to  himself  his  hopes 
of  salvation;  so  every  particular  church  must 
judge  for  itself,  which  are  the  fundamentals,  or 
necessary  articles  of  Christianity,  to  examine 
those  that  propose  themselves  to  Communion, 
and  evidence  their  right  to  it. 

I  grant  this,  that  in  determining  the  nature 
or  number  of  necessary  articles,  the  Churches 
of  Christ  ought  to  govern  their  sentiments  by 
the  rules  of  scripture,  as  near  as  they  can  find 
them,  by  comparing  one  place  with  another, 
and  form  their  judgment  in  this  matter  by  a 
large  and  extensive  charity.  A  general  love 
to  mankind,  the  dutiiul  imitation  of  God  our 
Savior,  and  the  exemplary  practice  of  the  bles- 
sed apostles,  oblige  us  to  make  as  lew  articles 


58  What  knowledge  is         Qu.  VII. 

necessary  as  is  consistent  with  the  great  ends 
of  the  Christian  religion,  and  to  impose  noth- 
ing more  upon  the  consciences  of  men  in  this 
respect,  than  we  solemnly  believe  our  Lord 
Jesus  Christ  himself  imposes  in  his  word,  as 
we  will  answer  it  at  the  great  day  of  his  ap- 
pearance. Yet  it  is  certain,  and  without  con- 
troversy, that  there  are  several  articles  both 
of  doctrine  and  duty,  of  such  importance,  that 
a  man  cannot  be  a  true  Christian  without  them, 
nor  have  any  just  hope  of  Christian  salvation 
according  to  the  Gospel;  and  consequently, 
without  the  acknowledgment  of  these  articles, 
a  person  may  lawfully  be  refused  Communion. 
Here  let  me  lay  down  this  preliminary:  That 
the  fundamentals  of  religion  (as  I  have  proved 
before)  are  very  different,  in  different  ages  and 
nations,  according  to  the  different  degrees  of 
revelation,  and  different  advantages  for  know- 
ing the  truth:  But  ever  since  the  time  that  the 
t:anon  of  scripture  was  finished,  and  where  this 
canon  is  published  and  acknowledged,  we  may 
say  in  general,  and  with  regard  to  church 
Communion,  that  the  fundamentals  of  Chris- 
tianity are  the  same  to  this  day;  especially  in 
such  places  of  Great-Britain,  Ireland,  8cc.  where 
persons  enjoy  so  great  degrees  of  advantage 
for  obtaining  Christian  knowledge.  What  gra- 
cious allowances  for  want  of  capacity,  or  for 
want  of  means,  in  dark  corners  of  England,  or 
in  India,  God  will  make  hereafter,  is  not  my 
business  to  inquire  into;  but  certainly  we  are 
to  admit  none  to  Christian  Communion  who 
have  not  the  knowledge  that  is  essential  to 
Christianity.    And  though  we  cannot  precisely 


Qu.  VII.  necessary  for  Communion?  59 

reckon  up  the  certain  number  of  essential  or 
fundamental  articles,  yet  we  may  lay  down 
such  characters  of  them,  as  may  assist  and  regu- 
late the  affairs  of  Christian  Communion. 

Sect.  2.  We  may  begin  therefore  with  nega- 
tives, and  may  boldly  say,  those  cannot  be  fun- 
damentals either  of  faith  or  practice,  which  are 
not  very  clearly  revealed,  either  in  express 
words,  or  in  very  plain,  easy,  and  obvious  con- 
sequences; they  must  be  such  as  the  meanest 
Christian  may  be  able  to  find  by  reading  his 
Bible,  with  sincere  desire  of  truth,  with  holy 
diligence,  and  with  humble  prayer:  For  the 
way  of  holiness  and  salvation  is  so  plain,  that 
fools  shall  not  err  therein,  Isa.  xxxv,  8,  which 
may  be  explained  by  that  text,  1  Cor.  i,  26, 
27,  JVot  many  wise  are  called,  but  the  foolish 
things  of  this  world,  <Sfc. 

Those  again  cannot  be  fundamental  which 
are  only  to  be  found  in  such  verses  of  scripture, 
the  authority  whereof  may  have  been  any  way 
dubious  or  reasonably  suspected.  For  funda- 
mentals must  have  the  strongest  authority,*  as 
well  as  the  plainest  evidence,  and  that  for  the 
same  reason.  Upon  this  account,  I  would 
never  call  that  a  fundamental,  which  is  not 
mentioned  but  in  one  single  text  of  scripture; 
for  it  is  possible  that  such  a  single  text  might 
be  contested  by  critics,  or  transcribed  false,  by 
the  neglect  or  iniquity  of  men,  or  be  falsely 
translated,  either  by  ignorance  or  design.  Fun- 
damentals must  be  revealed  in  several  parts  of 
the  Bible,  and  appear  to  be  the  frequent  design 
and  subject   of  the    holy  writers;    that  so  the 


60  What  knowledge  is         Qu.  VII. 

faith  and  salvation  of  plain  Christians  might 
be  secured  against  the  danger  of  fatal  mistakes, 
and  the  subtilty  of  critics,  or  cunning  deceivers. 
Such  articles  also  can  never  be  fundamental, 
as  have  no  necessary  influence  on  the  honor  of 
God,  the  good  of  our  neighbor,  or  our  own  ho- 
liness and  final  salvation:  For  since  the  honor 
of  God  and  the  good  of  men,  is  the  very  end  of 
the  Gospel,  that  can  never  be  an  essential  part 
of  it,  without  which,  these  ends  may  be  happily 
and  gloriously  attained. 

Sect.  3.  The  plain  and  positive  characters 
of  true  fundamental  articles  in  Christian  reli- 
gion, seem  to  be  such  as  these. 

1 .  Those  without  which  there  can  be  no  re- 
ligion: Such  as,  that  there  is  a  God;  that  this 
God  is  to  be  worshipped,  believed,  and  obeyed; 
that  he  governs  man  in  this  life  in  order  to  a 
iinal  judgment;  that  there  is  a  future  state;  and 
rewards  and  punishments  hereafter,  according 
to  our  different  behaviors  here. 

2.  Those  also  seem  to  be  essential,  necessa- 
ry, and  fundamental  articles  of  the  Christian 
religion,  which  are  the  chief  points  that  raise  it 
above  natural,  or  distinguish  it  from  the  Jewish 
religion,  and  which  are  represented  in  scrip- 
ture as  the  very  foundation  and  substance,  the 
mystery  and  glory  of  the  Gospel;  such  are  these: 

That  all  mankind  are  sinners;  are  destitute 
of  holiness  and  happiness;  and  sinful  man  can- 
not recover  himself  to  the  favor  and  image  of 
God;  and  there  is  no  way  of  access  to  God  for 
him  but  by  a  Mediator.  John  xiv,  6,  JVb  man 
cvmclh  to  the  Father  but  by  mc:  And  I  take  this 


Qu.  VII.  necessary  for  Communion?  61 

doctrine  of  the  necessity  and  use  of  a  Mediator, 
to  be  the  groundwork  of  the  difference  be- 
twixt natural  and  revealed  religion. 

That  this  Mediator  is  the  Son  of  God  dwel- 
ling in  flesh;  or,  that  the  Son  of  God  has  taken 
upon  him  human  nature  for  this  very  end,  to 
become  a  Mediator:  This  seems  to  be  properly 
the  great  mystery  of  the  Gospel,  and  it  should 
be  acknowledged  without  controversy,  that 
God  was  manifest  in  the  flesh,   1  Tim.  iii,  16. 

That  Jesus  of  Nazareth  is  this  glorious  per- 
son, this  only  Mediator.  There  is  one  God  and 
one  Mediator  between  God  and  men,  the  man  Je- 
sus Christ,  1  Tim.  ii,  5.  If  ye  believe  not  that 
I  am  he,  ye  shall  die  in  your  sins,  John  viii,  24. 

That,  in  order  to  the  salvation  of  man,  Christ 
is  appointed  by  the  Father  to  instruct  us,  as  a 
Teacher  or  Prophet;  to  make  an  atonement 
for  our  sins,  and  to  intercede  for  us  as  a  Priest; 
and  to  give  us  laws,  and  rule  and  judge  us  as 
our  Lord  and  King:  For  he  has  given  us  fre- 
quent, plain,  and  express  notices  in  his  word, 
that  this  is  the  way  whereby  he  saves  us;  and 
if  we  know  not  so  much  as  this  of  the  method 
of  his  salvation,  how  can  we  apply  to  him  for  it, 
or  receive  it  at  his  hands  with  any  degree  of 
faith? 

.  That  the  Lord  Jesus  Christ  is  to  be  believed, 
trusted  in,  received,  and  submitted  to,  under 
these  several  characters  which  he  sustains,  by 
all  that  would  partake  of  this  salvation:  For  if 
he  be  absolutely  rejected  in  either  of  these  his 
offices,  we  have  no  reason  to  expect  him  to 
fulfil  any  part  of  his  salvation  to  us,  or  in  us. 
Jf  %ve  refuse  him  that  sfieakcth  frum  heaven  as 
6 


62  What  knowledge  is  Qu.  VII. 

our  Prophet,' we  cannot  escape,  Hcb.  xii,  25. 
If  we  utterly  reject  his  proper  sacrifice  as  a 
Priest,  there  remaineth  no  more  sacrifice  for 
sins,  but  a  certain  fearful  looking  for  of  judg- 
ment, and  fiery  indignation,  Heb.  x,  26,  27. 
And  if  we  refuse  this  man  as  a  King  to  reign 
over  us,  we  shall  be  slain  before  his  face,  Luke 
xix,  27.  He  will  take  -vengeance  on  them  that 
obey  not  his  Gospel,  2  Thess.  i,  8. 

That  God  forgives  repenting  sinners,  and  is 
reconciled  to  them,  not  for  the  merit  of  their 
repentances,  but  for  the  sake  of  what  Jesus 
Christ  has  done  and  suffered.  This  is  a  very- 
evident  consequent  from  the  former  doctrines, 
and  has  a  plain  and  necessary  connexion  with 
them.  It  seems  to  be  the  very  substance  of 
the  Gospel,  that  we  are  justified  or  saved  not 
by  our  own  works,  but  by  the  grace  of  God 
abounding  to  shiners,  through  the  redemption 
which  our  Lord  Jesus  Christ  hath  obtained; 
and  that  Jesus  Christ  redeemed  us  from  the 
curse,  by  bearing  that  curse  for  us;  and  that 
God  is  at  peace  with  us  for  his  sake;  that  the 
Gospel  is  the  word  of  reconciliation;  that  God 
was  in  Christ  reconciling  sinners  to  himself} 
because  he  that  knew  no  sin  was  made  sin,  or  a 
sin-offering,  for  us,  that  we,  who  are  sinners, 
might  be  made  righteous,  and  accepted  of  God 
through  him,  2  Cor.  v,  ult.  See  Rom.  iii,  20, 
to  25.     Ephes.  ii,  8,  9,  and  many  other  places. 

That  though  we  cannot  obtain  the  favor  of 
God  and  eternal  life  by  the  merit  of  our  own 
good  works,  yet  faith  in  Christ,repcntance  of  all 
sin,  and  holiness  of  heart  and  life,  are  neces- 
sary, in  order  to  our  enjoyment  of  the   final 


($u.  VII.     necessary  for  Communion.  63 

salvation.  The  scripture  is  most  express  and 
positive  in  such  sort  of  articles.  He  that  be- 
lieveth  not  shall  be  damned.  Except  ye  re- 
pent ye  shall  perish.  And,  without  holi- 
ness no  man  shall  see  the  Lord.  Now  by  this 
article  we  are  bound  to  resist  all  temptations, 
to  strive  against  and  subdue  all  sinful  appe- 
tites and  inclinations,  and  to  practise  all  known 
duties  of  fear,  faith,  love,  and  worship,  towards 
God;  and  justice,  faithfulness,  and  kindness 
toward  men. 

That  the  Holy  Spirit  of  God  is  appointed 
and  given  to  bless  men  with  wisdom  and  spir- 
itual understanding,  to  assist  them  to  accept 
of  this  salvation  of  Christ,  to  sanctify  them 
here,  and  fit  them  for  the  full  enjoyment  of  it 
hereafter:  for  since  the  canon  of  scripture  is 
completed,  there  is  a  number  of  such  express 
attestations  therein,  to  the  enlightening  and 
sanctifying  operations  of  the  Holy  Spirit,  that 
he  who  utterly  and  in  all  senses  denies  them, 
seems  to  deny  that  there  is  any  thing  for  the 
blessed  Spirit  to  do  amongst  men,  since  the 
day  of  miracles  was  ended.  Now  since'  the 
gift  of  the  Spirit  is  one  of  the  most  glorious 
and  promised  blessings  of  the  Gospel,  a  con- 
siderable part  of  the  gospel  seems  to  me  to 
consist  in  the  operations  of  the  Holy  Spirit; 
and  in  this  sense,  he  that  denies  the  work  of 
the  Holy  Spirit,  seems  to  refuse  a  glorious 
part  of  the  appointed  salvation. 

Let  it  be  considered  also,  that  we  are  baptis- 
ed into  the  name  of  the  Father,  Son,  and  Ho- 
ly Spirit:  And  is  it  not  necessary  that  we 
should  have  some  general  knowledge  and  idea 


64  What  knowledge  is         Qu.  VII. 

who  this  Father,  Son,and  Spirit  are,  and  what  is 
their  distinct  concern  and  business  in  matters 
of  our  salvation,  together  with  their  divine  all 
sufficiency  to  perform  it? 

The  Ephesians,  who  had  never  heard  of  a 
Holy  Ghost,  and  were  baptized  only  in  the  bap- 
tism of  John,  might  be  true  believers  without 
this  knowledge;  Acts  xix,  2,  3.  But  since 
we  have  had  such  abundant  discoveries  of 
him,  and  are  baptized  into  his  name,  the  case 
is  much  altered.  How  can  we  accept  adult 
baptism,  or  confirm  that  which  we  passed 
through  in  infancy,  at  our  coming  into  a 
church,  if  we  know  nothing  of  the  Holy  Spirit, 
nor  the  use  of  him  in  our  religion? 

It  might  also  be  added  as  a  further  argu- 
ment on  this  head,  that  the  Communion  of  the 
Holy  Ghost  is  the  great  Gospel  benediction, 
joined  with  the  love  of  God,  and  the  grace  of 
our  Lord  Jesus  Christ;  as  in  2  Cor.  xiii,  14. 
So  that  our  initiation  into  Christianity  being 
solemnized  in  the  name  of  Father,  Son,  and 
Holy  Spirit,  our  Christian  life  and  state  being 
maintained  by  their  distinct  offices  or  transac- 
tions therein,  and  our  hope  of  happiness  de- 
pending on  their  divine  benediction,  we  may 
reasonably  infer,  that  some  knowledge  and 
faith  of  the  blessed  Trinity  are  necessary  to 
Christian  salvation. 

That  there  shall  be  a  resurrection  of  the  body 
is  another  such  articlej/or  if  the  dead  rise  not, 
then  is  not  Christ  risen;  and  if  Christ  be  not 
risen,  your  faith  is  vain,  ye  are  yet  in  your  sins, 
1  Cor.  xv,  16,  17.  However  this  might  be 
doubted  by  some  Corinthians  before  this  epis- 


Qu.  VII.  necessary  for  Communion.  65 

tie  was  written,  yet  it  cannot  safely  be  doubted 
now. 

That  there  is  a  state  of  happiness  hereafter  pre- 
pared  for  the  saints  ivhere  Jesus  Christ  is,  and 
those  that  refuse  his  Gospel  shall  be  punished 
from  the  presence  of  the  Lord  with  everlasting 
destruction,  John  xiv5  3;  2  Thess.  i,  9.  These 
seem  to  be  necessary  motives  to  work  upon 
our  hope  and  fear,  and  without  which  the 
Gospel  could  hardly  be  supposed  to  be  receiv- 
ed amongst  men;  and  therefore  I  count  them 
necessary  and  fundamental  articles  of  Chris- 
tianity. 

Thus  I  have  attempted  to  give  some  instan- 
ces of  such  doctrines  as  seem  to  be  necessary 
to  a  Christian  profession,  according  to  the  sec- 
ond character  of  fundamentals;  viz.  such  as 
raise  it  above  natural  religion,  and  distinguish 
it  from  Judaism,  &c.  and  are  represented  in 
scripture  as  the  foundation,  the  substance,  and 
the  glory  of  the  Gospel. 

3.  A  third  character  by  which  several  fun- 
damentals may  be  known,  is  this:  Those  doc- 
trines or  duties  that  are  expressly  made  ne- 
cessary to  salvation  in  the  word  of  God,  are 
certainly  fundamentals;  though  the  greatest 
part  of  these  are  such  as  are  either  necessary 
to  all  religion  under  the  first  head,  or  are  some 
of  the  most  distinguished  doctrines  of  the 
Christian  religion  under  the  second  head;  as, 
He  that  cometh  to  God  must  believe  that  he  is, 
and.  that  he  is  a  rewarder  of  them  that  dili- 
gently seek  him,  Heb.  xi,  6.  That  Jesus 
Christ  is  the  only  ivay  to  the  Father,  John 
xiv,  6.  No  man  cometh  to  the  Father  but  bv 
*6 


36  What  knowledge  is         Qu.  VII. 

me.  That  Jesus  is  the  Christ:  Who  is  a  liar, 
but  he  that  denieth  that  Jesus  is  the  Christ? 
He  is  Antichrist^  that  denieth  the  Father  and 
the  Son:  Whosoever  denieth  the  Son,  the  same 
hath  not  the  Pat her ;   1  John  ii,  22,  23. 

The  duties  of  believing  in  Christ,  mortifica- 
tion of  sins  of  the  flesh,  and  perseverance  in 
faith  and  holiness,  I  esteem  fundamental  and 
necessary-  duties;  because  the  scripture  ex- 
pressly saith,  He  that  believeth  not,  shall  be 
damned,  Mark  xvi,  16.  If  ye  live  after  the 
flesh  ye  shall  die,  Rom.  viii,  13.  If  any  man 
draw  back,  my  soul  shall  have  no  pleasure  in 
him,  Heb.  x,  38.  And  for  the  same  reason 
this  error,  That  justification  is  to  be  attained 
by  the  works  of  the  law,  seems  to  be  an  here- 
sy, or  fundamental  error;  because  the  scrip- 
ture saith,  Christ  is  become  of  none  effect  to 
you,  whosoever  of  'you  will  be  justified  by  the 
law,  ye  are  fallen  from  grace,  Gal,  v,  4.  By 
which  we  are  to  understand  such  a  hope  of  jus- 
tification by  the  law,  as  made  the  sacrifice  and 
atonement  of  Christ  needless;  and  which  was 
most  probably  the  sense  of  the  heretics  in 
that  day. 

Sect.  4.  But  here  I  desire  my  readers  to 
take  notice  of  these  five  things. 

JSTote  1.  That  I  have  by  no  means  pretended 
to  reckon  up  all  the  fundamental  articles,  or 
give  a  full  or  regular  catalogue  of  them: 
There  may  be  some  which  I  have  omitted,  and 
and  some  which  I  have  mentioned  twice,  and 
that  are  included  in  each  other.  I  have  only 
laid   down    some    general    tokens   or  mark2.. 


Qu.  VII.  necessary  to  Communion,  67 

whereby  necessary  truths  and  duties  may  be 
known,  so  far  as  the  terms  of  Christian  Com- 
munion are  concerned  therein. 

Note  2.  I  have  here  joined  several  doctrinal 
and  practical  articles  together,  supposing  that 
all  those  duties  which  the  scripture  makes  ne- 
cessary to  be  practised,  are  necessary  also  to 
be  known  in  order  to  practise. 

Note  3.  I  call  these  articles  fundamental; 
and  it  is  my  opinion  that  they  may  be  insisted 
on  as  necessary  to  Communion,  because  they 
seem  to  me  necessary  to  true  Christianity,  in 
such  an  age  and  land  of  light  as  ours  is.  Yet, 
what  I  hinted  before  I  repeat  now,  that  as  I 
will  not  judge  all  the  Heathen  world,  and  con- 
demn them  for  want  of  Christian  knowledge, 
so  neither  will  I  utterly  condemn  every  poor 
^oul  in  the  obscurest  corners  of  a  Christian 
nation,  for  want  of  such  degrees  of  knowledge 
as  to  me  seem  necessary  to  salvation,  to  all  that 
know  and  read  the  New  Testament.  I  grant 
that  God,  in  his  word,  does  not  seem  to  give 
encouragement  to  their  hope  of  heaven,  nor 
allow  their  Communion  with  Christians  on 
earth:  but  the  final  condemnation  of  them  is 
alone  with  him.  And  after  all  that  we  can  say, 
every  person  must  judge  for  himself,  which 
articles  are  necessary  in  order  to  his  own  sal- 
tation; and  every  church  must  judge  for  itself, 
:o  regulate  its  own  Communion;  and  God  alone 
is  a  superior  Judge,  with  regard  to  the  one  or 
the  other. 

Note  4.  I  do  not  think  every  one  of  these 
irticles  necessary  to  be  expressly  insisted  on, 
md  professed  by  every  Communicant;  but  so 


68  What  a  knowledge  is  Qu.  VII. 

many  only  as  the  church  shall  think  necessary, 
in  order  to  give  them  a  reasonable  satisfaction 
that  he  knows  and  believes  the  rest. 

Mote  5.  Though  I  esteem  it  necessary  that 
every  Communicant  makes  known  his  belief 
of  such  articles  as  the  church  judges  funda- 
mental and  necessary  some  way  or  other,  yet 
I  am  far  from  confining  him  to  any  proposed 
human  forms  of  expression;  as  I  shall  shew 
under  the  next  question. 

Sect.  5.  I  proceed  now  to  the  second  sort 
of  knowledge  that  is  necessary  to  Christian 
Communion;  and  that  is,  a  knowledge  of  all 
those  things  that  are  necessarily  implied  in  the 
enjoyment  or  practice  of  this  Communion;  or, 
in  short,  thus:  We  must  know  what  Com- 
munion is,  and  how  to  communicate,  before 
we  can  practise  this  duty. 

This  sort  of  knowledge  includes  these  par- 
ticulars: 

1.  If  I  should  say  it  is  necessary  to  be  bap- 
tized before  we  communicate  at  the  Lord's 
table,  I  should  have  far  the  greatest  part  of 
Christians  on  my  side;  and  if  baptism  be  ne- 
cessary, it  is  necessary  also  to  know  the  na- 
ture of  baptism,  the  end  and  design  of  bap- 
tism, the  meaning  of  being  baptized  in  the 
name  of  the  Father,  Son,  and  Spirit,  and  the 
manner  of  performing  it,  whether  it  must  be 
done  by  dipping  or  sprinkling,  or  whether  both 
be  not  lawful,  and  whether  baptism  in  infancy 
be  sufficient. 

2.  It  is  necessary  also,  that  a  person  should 
know  what  is  the  nature    of  the  Lord's   Sup- 


Qu.  VII.      necessary  for  Communion?  69 

per;  that  it  is  to  be  performed  by  breaking  of 
bread,  and  distributing  that  and  the  wine 
amongst  a  Christian  assembly;  that  the  bread 
and  wine  are  both  to  be  blessed,  and  what  is 
the  nature  of  that  blessing;  what  the  bread 
and  wine  represent;  what  is  the  design  of 
breaking  and  distributing  them;  who  are  the 
persons  that  must  do  this:  and  a  woman  must 
know,  whether  women  are  to  be  admitted  to 
the  Lord's  Supper. 

3.  That  several  persons,  who  make  a  credi- 
ble profession  of  Christianity,  must  agree  to 
meet  together  for  Christian  worship,  at  the 
same  time,  and  in  the  same  place,  in  order  to 
celebrate  this  ordinance;  and  that  it  is  not  to 
be  received  alone,  because  it  is  an  ordinance 
of  Communion. 

Without  the  knowledge  of  these  things,  I 
do  not  see  how  any  person  can  communicate 
in  the  sacred  and  special  ordinances  of  the 
Gospel  in  an  orderly  manner,  or  with  spiritu- 
al profit. 

Thus  have  I  endeavored  to  open  the  way 
for  persons  to  form  their  judgment  upon  this 
difficult  and  important  question,  what  are 
those  articles  of  the  Christian  religion,  the 
knowledge  of  which  is  necessary  to  Commun- 
ion; and  I  hope  I  have  kept  the  middle  way 
between  a  libertinism  of  principles,  and  a  nar- 
row uncharitable  spirit:  Wherein  I  have  fail- 
ed, I  shall  be  glad  to  be  set  right  in  a  spirit  of 
meekness. 


70  In  what  words  and  manner    Qu.  VIII. 


QUESTION  VIII. 

In  what  words  and  expressions  must  our  faith 
be  professed,  in  order  to  Communion?  And 
in  what  manner  must  we  profess  it? 

Section  1. 

This  has  been  a  famous  and  notable  question 
in  all  ages  of  the  church.  National  church- 
es, synods,  assemblies  or  councils  of  bishops, 
Presbyters,  and  learned  men,  have  established 
certain  sets  of  fundamental  articles  and  ex- 
press forms  of  confession;  and  by  these  forms 
persons  are  to  be  tried,  that  desire  admission 
to  their  Communion.  Others,  who  have 
thought  this  yoke  and  burden  imposed  upon 
the  conscience  too  heavy  and  intolerable,  have 
maintained,  that  no  forms  of  confession  are  ne- 
cessary, besides  the  very  words  of  scripture; 
and  that  he  who  agrees  to  these  words,  has  a 
right  to  Christian  Communion,  though  per- 
haps he  may  understand  or  explain  them  in  a 
sense  never  so  different  from  the  church, 
whose  Communion  he  desires. L 

Now  to  speak  my  own  sentiment  with  free- 
dom here,  I  think  these  are  two  extremes; 
and  the  best  medium  that  I  can  find  for  all  the 
purposes  of  peace  and  truth  is,  that  every  man 
should  confess  his  faith  in  his  own  words, 
which  I  shall  endeavor  to  make  evident  by  a 
particular  review  of  each  method. 

I  grant,  that  it  seems  a  very  natural  and 
plausible  argument,  that  since  God  has  written 


Qu.  VIII.     must  we  firofess  our  faith?  71 

down  all  needful  Christian  truths  and  duties  in 
theholy  scripture  we  can  choose  no  better  words 
to  confess  them  in,  than  those  which  God  him- 
self has  given  us  for  our  instruction  in  those 
truths  and  duties:  but  if  we  consider  the  af- 
fairs of  the  Christian  world,  the  experience  of 
mankind,  the  practice  of  heretics  and  deceiv- 
ers, as  well  as  the  reason  of  things,  we  shall 
find  that,  though  the  words  of  scripture  are 
sufficient  to  teach  us  all  the  necessary  parts 
of  Christianity,  yet  the  mere  repetition  of  them, 
or  subscription  to  them,  cannot  give  sufficient 
proof,  that  the  person  so  professing,  has  any 
understanding  of  them;  or  has  any  true  Chris- 
tian knowledge.  An  idiot,  or  an  idle  boy,  may 
learn  twenty  of  the  noblest  and  most  compre- 
hensive sentences  of  scripture  without  book; 
a  very  ignorant  person,  or  a  man  of  most  erro- 
neous and  destructive  principles  may  repeat 
any  words  of  scripture,  and  profess  to  believe 
them,  while  the  one  has  a  quite  contrary  mean- 
ing under  those  words,  and  the  others  have 
no  meaning  at  all.  Now  surely  such  sort  of 
professions  can  never  be  counted  a  sufficient 
evidence  of  Christian  knowledge,  and  conse- 
quently can  never  give  him  a  right  to  the  ho- 
ly Communion. 

But  because  this  point  is  of  great  impor- 
tance, I  shall  debate  it  at  large  as  a  distinct 
question  by  itself. 

Sect.  2.  It  will  be  replied  then  immediate- 
ly, if  the  words  of  scripture  are  not  a  sufficient 
test  in  this  case,  may  not  confessions  of  feith, 


72  In  what  words  and  manner    Qu.  VIII. 

drawn  up  by  wise  and  good  men,  be  made  a 
test  of  Christian  knowledge? 

I  answer,  no,  by  no  means;  and  that  for 
these  three  reasons:  It  will  admit  such  as 
ought  not  to  be  admitted,  it  will  exclude  such 
as  ought  not  to  be  excluded,  and  it  will  endan- 
ger or  infringe  Christian  liberty. 

1st.  This  may  admit  such  persons  as  ought 
not  to  be  admitted;  for  such  forms  of  doctrine, 
drawn  up  by  other  men,  will  be  liable  to  the 
same  inconveniences  that  will  attend  any  scrip- 
tural form  of  words:  a  child  or  an  idiot,  may 
learn  and  repeat  them  by  heart;  a  very  ignorant 
person,  or  one  who  is  very  erroneous,  may 
profess  and  subscribe  them  in  his  own  sense: 
for  when  such  forms  have  continued  some 
time  in  the  world,  men  of  very  heretical  no- 
tions and  tempers,  being  in  danger  of  being 
excluded  from  the  church  by  such  a  test,  will 
contrive  and  find  how  to  put  some  perverse 
sense  upon  the.  words,  and  thus  evade  tin: 
force,  and  disappoint  the  design  of  them,  as 
they  have  done  in  ail  ages  with  the  words  o~ 
scripture. 

2dly.  This  may  exclude  such  persons  as 
ought  not  to  be  excluded:  For  if  a  person  of 
a  truly  Christian  spirit,  and  of  a  pious  and  un- 
blemished character  should  happen  to  differ 
from  this  form  of  human  articles  but  in  one 
sentence,  or  even  in  one  word,  he  cannot  hon- 
estly assent  to,  nor  subscribe  the  whole  form, 
though  he  is  perfectly  of  the  same  mind  in  all 
things,  except  in  that  minute  point;  and  yet 
for  this  little  inconsiderable  difference  he  must 


i 


Qu.  VIII.  must  ive  jirofess  our  faith?  73 

be  excluded  the  Communion  of  the  church, 
an:l  perhaps  be  liable  to  all  the  immediate  in- 
conveniences of  such  an  exclusion,  as  much  as 
if  he  denied  every  article. 

There  are  no  Synods,  or  councils  of  Chris- 
tian bishops  or  Presbyters  (even  though  the 
Laity  have  been  mingled  with  them)  but  have 
put  into  their  articles  and  confessions  some 
little  party  notions,  as  well  as  the  great  and 
necessary  truths  of  the  Gospel.  They  have 
ever  had  an  itch  to  determine  some  questions 
about  meats,  and  days,  and  circumstances,  and 
ceremonies,  either  in  faith  or  worship,  as  well 
as  the  most  undoubted  and  fundamental  points 
of  Christianity.  Mint,  and  Anise,  and  Cum- 
min, have  been  ever  creeping  into  confessions 
of  faith  among  the  weightier  matters  of  faith 
*and  love.  Now  if  subscribing  to  a  whole  set 
of  articles  be  the  test  of  Communion,  then  for 
not  eating  flesh  or  herbs,  or  for  want  of  the 
Anise  and  the  Cummin,  a  man  is  excluded  the 
church  as  much  as  if  he  wanted  faith  and  love; 
which  is  a  most  unreasonable  thing,  and  would 
directly  contradict  that  great  canon  of  the 
Apostle,  Rom.  xiv,  1,  Him  that  is  weak  in 
the  faith  receive  ye,  but  not  to  doubtful  disfiuta" 
tions. 

3dly,  It  will  endanger  or  infringe  Christian 
liberty.  The  imposition  of  human  forms,  of 
profession  has  been  a  heavy  burden  and  sore 
bondage,  under  which  most  parts  of  the 
Christian  church  have  groaned  in.  almost  eve- 
ry age.  It  has  been  a  sore  temptation  to  ma- 
ny thousands  to  strain  and  subdue  those  words 
to  new  significations,  to  various  and  very  for* 
7 


74  In  what  words  and  manner  Qu.  VIIL 

eign  senses,  in  order  to  bend  their  consciences 
to  a  compliance  with  them;  and  it  has  often- 
times been  made  a  hateful  engine  and  instru- 
ment of  quarrels  and  schisms,  of  reproaches 
and  sharp  persecutions  to  many  sincere  and 
honest  souls,  that  could  not  warp  their  sincer- 
ity, nor  subdue  their  consciences  to  such  a 
compliance.  Whence  arises  the  severity  of 
the  Inquisition  in  Spain  and  Portugal,  and  the 
compliances  of  the  Jews  there,  to  profess  the 
Roman  faith?  It  is  true,  no  human  method  is 
perfectly  free  from  all  inconveniences,  yet  I 
would  not  willingly  encourage  such  a  method 
which  has  often  had  such  mischievous  and  im- 
pious effects,  and  has  always  such  danger  at- 
tending it. 

Yet  I  am  very  much  of  the  mind  that  arti- 
cles of  religion,  confessions,  catechisms, 
and  short  summaries  of  the  Christian  faith, 
are  very  useful  and  necessary  amongst  the 
churches  of  Christ  for  several  reasons;  and 
particularly, 

1.  To  give  a  short  and  compendious  view  of 
the  chief  and  most  necessary  points  of  the 
Christian  religion,  which  lie  scattered  up  and 
down  in  many  distant  places  of  scripture:  And 
for  this  reason,  such  books  are  very  profitable 
for  all  Christian  families,  to  teach  the  young 
and  the  ignorant  the  sum  and  substance  of  what 
they  must  believe  and  practise  in  order  to  sal- 
vation; for  though  every  thing  necessary  be 
plainly  contained  in  the  word  of  God,  yet  per- 
sons that  have  little  time,  and  little  knowl- 
edge, and  very  weak  reason,  would  be  at  a 
great  loss  to  collect  all   their  faith  and  duty 


Qu.  VIII.    must  we  fir  of ess  our  faith?  75 

from  so  large  a  book  as  the  Bible  is,  without 
some  teacher.  They  would  want  some  in- 
structor, who  might  lay  these  things  together 
in  an  easy  method,  or  some  systems,  confes- 
sions, or  catechisms,  wherein  it  is  done  al- 
ready. Though  these  catechisms  and  confes- 
sions should  be  examined  by  the  word  of  God, 
so  far  as  every  person  is  capable,  and  should 
be  no  farther  received  than  they  bear  a  con- 
formity thereto  by  all  that  are  capable  of 
such  examination. 

2.  Such  articles,  or  summaries  of  the  Chris- 
tian religion,  are  useful  to  hold  forth  to  the 
world  what  are  in  general  the  sentiments  of  such 
a  particular  church,  or  churches:  And  as  this 
is  proper  on  many  accounts,  so  it  is  of  use  in 
order  to  make  the  way  to  their  communion 
evident  and  easy,  and  that  other  Christians 
may  know  whether  they  agree  with  them  in 
what  is  essential  to  Christianity,  and  may  judge, 
whether  they  should  seek  or  desire  constant 
or  occasional  communion  with  them;  and  that 
other  churches  may  judge  whether  they  should 
admit  their  members  to  communion:  This  al- 
so may  tend  to  encourage  more  zealous  and 
hearty  consultations,  and  mutual  assistances 
toward  the  support  of  their  common  Chris- 
tianity, provided  that  these  articles  are  drawn 
up  with  judgment;  and  these  things  are  man- 
aged with  prudence  and  charity. 

Such  are,  or  should  be,  the  articles  of  the 
church  of  England,  which  proclaim  her  doc- 
trine and  discipline  to  the  world:  Such  are,  or 
should  be,  the  Westminster  Assembly's  con- 
fession of  faith,  or  that  of  the  Savoy,  and  the 


76  In  what  words  and  manner  Qu.  VIII. 

two  catechisms,  which  shew  the  faith  and  wor- 
ship of  the  English  dissenters:  Such  are,  or 
should  be,  the  confessions  of  the  foreign  re- 
formed churches;  of  all  which  it  may  be  said 
in  general,  they  are  very  good  summaries  of 
the  Christian  religion,  however  they  may  dif- 
fer in  lesser  points  and  circumstances.  All 
these  have  been  of  unspeakable  advantage  in 
the  churches  of  Christ,  not  only  to  train  up 
children  and  families  in  the  knowledge  of  Di- 
vine truths,  but  to  hold  forth  to  all  the  world 
upon  what  foundations  the  protestant  church- 
es are  built,  and  to  declare  what  their  faith  is, 
and  what  their  practice. 

I  would  not  be  understood,  as  though  I 
thought  such  confessions  of  faith  necessary  to 
be  drawn  up  and  kept  in  all  churches  for  these 
ends;  for  many  of  the  primitive  churches  for  a 
hundred  years  or  more,  managed  their  affairs 
without  any  such  formal  confessions,  at  least 
without  any  so  large  ones,  generally  approved 
and  delivered  down  to  posterity.  The  con- 
stant preaching  and  praying  in  the  churches, 
and  mutual  communication  of  Christians,  did 
notify  to  their  fellow  Christians  and  fellow 
churches,  their  consent  in  the  most  necessary 
and  important  articles  of  faith  and  worship. 
But  it  is  certain,  that  since  churches  are 
more  multiplied,  and  errors  more  abundantly 
increased,  there  are  many  expediences  that 
attend  such  a  declared  and  public  consent,  or 
harmony  of  several  churches,  in  the  same  gen- 
eral points   of  doctrine  and  duty. 

I  grant  that  there  have  been  some  great  in- 
conveniences attending  these  national  confes- 


Qu.  VIII.   must  we  fir  of  ess  our  faith?  77 

sions  and  articles,  such  as  the  nailing  down 
certain  degrees  of  reformation  to  everlasting 
imperfection,  and  the  settling  some  mistakes 
for  whole  nations  and  future  ages;  we  in  Great 
Britain  need  not  run  far  to  seek  for  instances 
of  this,  whether  we  dwell  in  the  north  or  south 
part  of  it. 

But  these  inconveniences  may  be  avoided, 
if  we  and  our  fathers  had  but  observed  two 
things.  1.  That  such  articles  need  not  be 
drawn  up  in  the  strictest  terms  of  any  particu- 
lar party,  but  with  allowance  of  some  just  de- 
grees of  latitude  for  different  sentiments;  nor 
let  such  articles  descend  into  a  determination 
of  too  many  particulars  in  things  that  are  of 
little  moment  in  Christianity;  and  2.  I  would 
have  it  always  secured,  that  this  precise  foi'm 
of  words  be  never  imposed  on  any  person 
whatsoever  as  a  test  of  Christianity,  of  Com- 
munion, of  ordination,  8cc.  to  be  subscribed  or 
acknowledged  by  assent  or  consent:  At  least 
it  ought  never  to  be  done  without  the  allow- 
ance of  such  limitations,  explications,  and  ex- 
ceptions which  might  secure  the  consciences 
of  pious  Christians,  from  all  unnecessary  bonds 
and  fetters. 

Sect.  3.  The  only  way  therefore,  that  I 
know  of  to  secure  the  just  Christian  liberty, 
both  of  churches  and  persons,  is  this,  that  every 
person  who  proposes  himself  to  Communion 
must  confess  his  faith  in  his  own  words;  or 
by  an  open  and  friendly  conference  with 
the  ministers,  officers,  or  deputed  persons  of 
the  church,  he  must  give  them  satisfaction   in 


78  In  what  words  and  manner    Qu.  VIII. 

what  sense  he  understands  the  holy  scriptures, 
in  momentous  and  fundamental  points;  and 
make  it  appear  that  he  knows  and  believes 
all  the  necessary  articles  of  Christianity:  And, 
as  I  said  before,  they  must  take  heed  not  to 
make  more  articles  necessary  than  Christ  has 
done  by  the  rule  of  h;s  word,  and  they  should 
acknowledge  themselves  satisfied  with  such  a 
profession,  as  may  be  sufficient  to  manifest  a 
person  to  be  a  good  Christian,  without  de- 
scending into  nice  particularities  of  opinion, 
and  points  of  less  importance.  Whether  per- 
sons of  divided  sentiments  in  lesser  matters 
should  be  received  to  fixed  or  to  occasional 
Communion  only,  shall  be  discussed  after- 
ward. 

Where  there  is  any  just  ground  of  suspi- 
cion, that  a  person  holds  such  errors,  as  in  the 
opinion  of  the  church  are  exceeding  danger- 
ous, if  not  damnable,  there  surely  the  church 
has  a  right  to  require  that  he  declare  himself 
free  from  those  errors,  and  give  his  sense  of 
scripture  in  opposition  to  them,  so  far  as  to 
give  satisfaction  to  the  church:  But  he  is  not 
bound  to  do  it  in  any  form,  of  words  proposed 
to  him,  or  imposed  upon  him  by  others;  but 
only  in  wrords  of  his  own  choosing;  because 
the  design  of  their  inquiry,  and  of  his  confes- 
sion, is  to  profess  Ms  own  sense  of  scripture, 
or  his  own  faith,  and  not  theirs:  And  the 
church  must  afterward  judge,  whether  the 
declared  sense  of  the  proposed  communicant, 
or  candidate  agree  with  their  sense,  sufficient 
for  Communion  in  the  special  ordinances  of 
the  Gospel. 


Qu.  VIII.  must  ive  firofcss  our  faith*  79 

Hereby  the  truth  and  extent  of  a  man's  own 
knowledge  is  much  better  found  out,  than  by 
any  form  of  words  whatsoever,  human  or  di- 
vine, that  can  be  proposed  to  him  for  assent  or 
subscription.  Hereby  the  liberty  of  the  per- 
son desiring  Communion  is  secured  from  im- 
positions, in  that  he  is  not  confined  to  any  set 
of  words,  but  has  the  whole  range  of  his  mo- 
ther tongue  to  tell  what  he  believes,  and  to  ex- 
press his  own  sense  of  scripture.  Hereby 
the  church  also  has  its  full  liberty  of  judging 
the  character  and  profession  of  the  person  ad- 
mitted to  their  Communion,  whether  he  be- 
lieve the  words  of  scripture  in  such  a  sense, 
as  the  church  thinks  necessary  to  salvation,  and 
sufficient  for  practising  and  enjoying  this  sa- 
cred fellowship. 

This  is  the  way  to  deal  with  others,  as  we 
•would  think  it  reasonable  others  should  deal 
with  us,  according  to  the  rule  of  our  blessed 
Savior.  This  is  acting  according  to  the  pro- 
fessed protestant  principle,  not  to  impose  on 
the  conscience  of  others,  but  to  let  every  one 
judge  for  himself  concerning  his  own  person- 
al actions,  and  let  the  church  judge  for  itself 
concerning  its  social  actions. 

Thus  by  the  influence  of  the  blessed  Spirit, 
which  is  a  spirit  ol'tiuth  and  peace,  Christians 
may  walk  together  by  this  rule,  to  the  glory 
of  God  and  their  own  edification;  and  peace 
and  truth  may  be  honorably  maintained,  so  far 
as  we  are  capable  in  this  imperfect  state. 

Sect.  4.  An  inquiry  may  arise  here, 
whether  a  confession  of  faith  in  writing  may 


80  May  errors  exclude,  where     Qu.  IX. 

not  serve  the  same  purposes,  as  well  as  a  con- 
ference? 

It  is  my  judgment  that  no  confessions  of 
faith  delivered  in  writing,  can  be  sufficient  to 
give  evidence  of  Christian  knowledge,  except 
there  has  been  some  personal  conference  be- 
fore or  after  the  writing  of  this  confession, 
whereby  it  may  appear  that  the  person  well 
understands  what  he  has  written;  or  at  least, 
unless  there  be  some  other  very  evident  and 
convincing  proofs  that  the  person  who  writes 
is  truly  sincere  and  would  not  dare  to  impose 
upon  a  church  by  any  written  confession,  that 
which  is  not  the  real  belief  and  sense  both  of 
head  and  heart. 

And  by  this  means  that  scandal  and  rcproacl 
will  be  taken  away  from  the  churches,  of  re- 
ceiving members  merely  upon  a  written  con- 
fession of  faith  and  hope,  which  perhaps  was 
drawn  up  by  some  other  hand,  and  which  has 
neither  been  the  work  of  the  head,  nor  heart  of 
the  person  who  desires  Communion. 


QUESTION     IX. 

Where  the  seclusion  from  Christian  Communion 
carries  temporal  inconveniences  with  it,  hath 
a  particular  Church  the  power  to  seclude  a 
person  merely  for  want  of  orthodoxy? 

Section  1.  SINCE  I  have  put  the  test  of 
knowledge  sufficient  for  Christian  Communion 
upon  the  final  judgment  of  the  church,  and 
their  satisfaction  in  the  orthodoxv  of  a  Com- 


Qu.  IX.      temporals  are  concerned?  81 

imunicant,  it  is  necessary  I  should  answer  this 
great  objection,  viz.  Suppose  a  Socinian,  a 
professed  Pelagian,  or  an  Antinomian  of  the 
grossest  kind,  should  declare  that  he  has  been 
very  sincere  in  searching  the  scriptures  to  find 
the  truth,  should  he  be  secluded  from  Com- 
munion, because  he  doth  not  appear  in  his  con- 
fession orthodox  enough  to  satisfy  the  church? 
And  is  it  not  somewhat  like  persecution,  when 
being  rejected  by  the  church  he  shall  lie  un- 
der some  reproach,  and  sustain  temporal  dam- 
age in  his  reputation  among  his  neighbors? 

Ans.  1.  It  is  certain  that  persons  who  give 
not  just  evidence  of  true  Christianity,  ought 
not  to  be  received  to  the  special  ordinances 
of  Christian  worship,  and  enjoy  Christian  Com- 
munion: Now  those  who  believe  not  the  neces- 
sary, fundamental,  and  essential  doctrines  of 
the  Christian  religion  cannot  properly  be  called 
true  Christians,  whatsoever  general  profession 
they  may  make  of  believing  the  Bible,  or  being 
the  disciples  of  Christ:  Therefore  such  are 
not  to  be  received. 

A  man  may  profess  to  be  very  sincere  in 
searching  the  scriptures  to  find  out  truth;  but 
of  real  inward  sincerity,  as  well  as  inward 
Christianity,  God  only  is  the  judge;  and  how 
valuable  a  qualification  soever  sincerity  may  be, 
(if  it  could  be  found  in  any  persons  in  England 
who  are  not  true  Christians)  and  how  far  so- 
ever it  may  go  towards  acceptance  with  God 
in  the  secret  of  his  mercy,  yet  it  is  not  the  pro- 
fession of  sincerity,  but  of  Christianity,  that 
gives  a  person  right  to  the  fellowship  of  a 
Christian   church:    For  God   in   his   revealed 


82  May  errors  exclude,  where      Qu.  IX. 

word  has  not  bid  us  receive  all  that  are  sin- 
cere, but  all  that  believe  or  have  received 
Christ,  or  all  that  profess  to  be  true  Christians. 
And  in  this  case  I  know  no  judge  on  earth  su- 
perior to  the  church,  with  which  Communion 
is  desired,  and  the  officers  thereof.  These 
must  determine  whether  the  profession  of 
Christianity  be  credible,  or  no,  as  I  have  proved 
before  under  the  second  question. 

Ans.  2.  Those  temporal  inconveniences 
that  a  man  may  happen  to  sustain  among  his 
neighbors,  by  being  excluded  from  a  particular 
church  for  want  of  true  faith,  are  no  part  of 
that  church's  act  in  refusing  him,  nor  a  neces- 
sary consequent  thereof;  but  only  a  mere  oc- 
casional or  accidental  inconvenience,  to  which 
all  human  affairs  are  subject  in  this  imperfect 
state.  Now  this  is  evident,  because  in  a  heathen 
nation  the  rejection  of  a  person  from  a  Chris- 
tian church  for  want  of  such  faith  would  be 
honorable,  and  his  neighbors  would  like  him 
the  better  for  it;  though  it  happens  in  a  Christian 
nation  that  his  neighbors  may  reproach  him; 
but  still  this  event  is  no  part  of  the  church's 
act,  who  ought  to  love  him  as  a  man,  and  do  all 
due  offices  of  kindness  to  him,  even  while  they 
cannot  receive  him  as  a  true  Christian. 

Ans.  3.  Though  we  are  not  to  do  the  least 
hurt  to  any  person  because  he  doth  not  hold 
the  Christian  faith,  yet  we  are  allowed  and  en- 
couraged to  love  good  Christians  better  than 
those  that  are  not  so:  We  are  commanded  to 
love  our  enemies,  and  do  good  to  them  that  hate 
us,  Mat.  v,  44,  but  we  are  told,  Mat.  x,  41,  42, 
lhat  he  that  doth  the  least   benefit  to  a  firofihet 


Qu.  IX.       temporals  arc  concerned? 

or  disciple,  as  such,  shall  have  a  peculiar  re- 
ward. We  are  in  a  special  manner  required 
to  love  the  brotherhood,  1  Pet.  ii,  17,  to  love  one 
another,  John  xv,  12,  17,  and  to  do  good  to 
all-,  but  especially  to  the  household  of  faith,  Gal. 
vi>  10.  Nor  can  the  withholding  that  degree 
of  love  from  an  heathen,  which  belongs  to  a 
pious  Christian,  be  justly  called  persecution  or 
hardship,  any  more  than  my  neighbor  may  com 
plain  that  I  persecute  him,  because  I  do  not 
love  him  so  well  as  my  brother,  or  my  father. 
Give  me  leave  to  add  in  this  place,  that 
though  the  temporal  inconvenience  of  shame 
or  disreputation  is  not  the  necessary  conse- 
quent of  an  exclusion  from  a  church  for  want 
of  faith,  yet  these  inconveniences  may  certain- 
ly and  justly  attend  the  exclusion  of  a  person 
for  want  of  good  morals.  And  St.  Paul  plain- 
ly intimates  it,  1  Cor.  v,  9,  10,  11,  where  he 
permits  them  to  kee/i  company  with  heathen 
fornicators,  extortioners,  or  idolaters,  and  to 
eat  with  them  if  they  are  invited,  chap,  x,  ver. 
27.  But  he  forbids  them  to  allow  the  same 
degree  of  civility  to  a  fornicator,  extortioner, 
or  idolater,  who  calls  himself  a  brother,  or  a 
Christian,  with  such  a  one,  he  says,  we  should 
keep  no  company,  not  so  much  as  to  eat  with 
him.  So  in  2  Thess.  iii,  6,  11,  14,  concerning 
disorderly  Christians  and  busy-bodies,  that  will 
not  work  to  maintain  themselves,  the  apostle 
says,  Withdraw  yourselves  from  every  such 
brother,  which  may  signify  a  withdrawment 
from  spiritual  or  from  civil  communion  with 
him,  or  perhaps  include  both.  He  forbids  the 
Thcssalonians  to  have  any  company  with  him* 


84  May  errors  exclude,  tefc.        Qu.  IX. 

that  he  may  be  ashamed;  and  the  reason  seems 
to  be  this:  These  practices  are  justly  account- 
ed shameful  by  the  light  of  nature,  and  among 
the  heathens;  now  when  a  man  professes  so 
holy  a  religion  as  Christianity  is,  and  yet  practi- 
ses these  shameful  vices,  he  is  guilty  of  a  double 
crime,  and  aggravates  his  iniquity;  he  is  a 
hypocrite  and  a  deceiver,  as  well  as  a  vicious 
man,  and  the  apostle  exhorts  the  church  to 
make  him  know  and  feel  the  shame  of  it. 

Sect.  2.  Another  objection  a-kin  to  the 
former,  seems  naturally  to  rise  here,  and  to 
want  an  answer  too,  viz.  Suppose  a  man  be  a 
real  and  hearty  Christian,  holding  all  the  neces- 
sary articles  of  the  Christian  faith,  and  he  pro- 
poses himself  to  communion  with  a  church  of 
narrow  and  uncharitable  principles,  who  make 
more  fundamentals  than  Christ  has  made,  shall 
such  a  man  be  excluded  from  Communion, 
merely  for  want  of  orthodoxy  in  the  judgment 
of  an  unskilful  church? 

Answer.  Without  doubt  it  is  a  criminal 
thing  in  any  assembly  or  church  of  Christ,  to 
imagine  and  create  new  fundamentals,  and  im- 
pose them  upon  others,  or  to  establish  narrow 
and  uncharitable  rules  of  Communion;  yet  it  is 
possible  that  such  a  church  may  act  in  the  sin- 
cerity of  their  hearts,  for  the  honor  of  Christ, 
and  the  purity  of  his  ordinances;  many  such 
churches  there  have  been  in  our  age,  and 
more  in  the  age  of  our  fathers;  and  though  it 
be  faulty  in  them  to  exclude  true  Christians, 
yet  they  must  still  be  the  visible  judges  of  the 
fitness  of  persons  for  their  own  visible   Com- 


Qu.X.    Are  Aiert  scrifiture  lobMs,  &c.  8;> 

munion,  and  they  are  accountable  for  their 
conduct  only  to  Christ,  their  supreme  Lord 
and  Judge. 

It  is  better,  in  ray  opinion,  therefore,  that  a 
person  who  is  a  real  Christian,  should  join 
himself  to  some  other  distant  ctiuVch,  though 
it  may  be  with  some  inconvenience;  or  per- 
haps it  may  be  better  that  he  should  live  with- 
out ordinances  of  special  Communion,  which 
are  not  absolutely  necessary  to  salvation,  than 
that  he  should  break  the  settled  peace  of  a 
church,  which  walks  with  God  in  faith,  and 
holiness,  and  comfort,  though  their  principles 
oi'Comr  lion  may  be  a  little  too  narrow  and 
uncharitable,  and  not  to  be  vindicated.  No 
man  ought  to  come  into  a  voluntary  society, 
and  become  a  member  thereof,  without  the 
consent  ofthe  society,  though  perhaps  they  un- 
justly refuse  to  give  their  consent.  They  must 
answer  it  to  Christ,  their  Judge,  at  the  great 
day.  There  is  nothing  in  this  world  perfectly 
free  from  all  inconveniences;  prudence  and 
Christianity  ever  direct  us,  of  two  evils,  to 
choose  the  least. 


QUESTION  X. 

Whether  a  Profession  to  believe  the  express 
Words  of  Scri/Mirc,  without  any  Explication* 
be  an  Evidence  of  Knowledge  sufficient  for 
Christian  Communion? 

Section.   1.     THOUGH    what   I   have  al- 
ready said  under  the  former  Questions,  might 
be  sufficient   to  answer  the  present    inquiry, 
8 


86  Are  mere  scripture  words       Qu.  X. 

yet  since  in  several  ages  of  the  church,  and 
especially  in  times  of  rising  error  this  contro- 
versy has  been  moved,  I  shall  spend  some 
time  in  sifting  it  thoroughly,  and  endeavor  to 
lead  my  reader  to  such  a  determination  of  it, 
as  may  give  a  just  satisfaction  to  an  honest 
and  humble  inquirer. 

13y  the  express  words  of  scripture,  I  here 
intend  the  words  expressed  in  our  English 
Bible;  or  the  original  Greek  and  Hebrew 
words  translated  into  some  other  English 
words;  for  it  is  evident,  that  the  Greek  and 
Hebrew,  can  be  of  no  use  to  admit  plain  Chris- 
tians into  English  churches. 

When  I  say  without  any  explication,  I  mean, 
without  explaining  the  sense  of  those  scrip- 
tural words  so  translated,  by  other  words  or 
phrases;  also  without  any  manner  of  inference 
or  consequence  drawn  from  those  words,  though 
it  lie  never  so  plain  and  open.  Without  ex- 
plication signifies,  where  the  person  propos- 
ing himself  to  Communion  assents  to  the  words 
of  scripture,  but  refuses  to  explain  in  what 
sense  he  understands  those  words;  and  nei- 
ther will  own  nor  deny  any  other  articles  or 
propositions  that  may  he  offered  him  as  terms 
of  Communion, though  deduced  from  the  words 
of  scripture  with  never  so  much  evidence;  nor 
will  confess  his  faith,  even  in  the  most  impor- 
tant and  necessary  points,  in  any  other  words 
but  those  of  his  Bible. 

When  I  mention  knowledge  sufficient  for 
Christian  Communion,  it  is  not  to  be  under- 
stood, as  if  knowledge  were  the  only  thing 
necessary;  for  in  order  to  Christian  Gommun- 


Qu.  X.  a sufficient  /irqfeseion?  87 

ion,  there  is  also  required  a  professed  subjec- 
tion to  all  the  known  duties  of  Christianity,  and 
a  conversation  answerable  to  this  profession:  But 
the  prcsentinquiry is,\vhetherthe  expresswords 
of  scripture  are  a  sufficient  test  of  that  knowl- 
edge,  which  is  one  requisite  to  Communion. 

Now  let  the  question  be  proposed  in  the 
fullest  and  fairest  manner  thus.  Whether  a 
person  professing  to  believe  the  English  Bible 
itself,  or  subscribing,  assenting  to,  or  repeating 
any  form  of  words  expressly  taken  out  of  any 
English  translation,  without  any  manner  of  ex- 
plication or  inference,  can  be  an  evidence  of 
Christian  knowledge,  sufficient  to  demand  ad- 
mission to  the  Lord's  supper,  with  a  Christian 
church  in  England? 

Those  that  assert  the  affirmative  in  this  ques- 
tion, are  of  two  sorts;  either  persons  that  have 
entertained  some  sentiments  in  the  important 
points  of  Christianity  different  from  the  com- 
mon faith  of  the  churches,  and  would  shelter 
those  opinions  under  the  express  words  of 
scripture,  though  they  explain  them  in  their 
own  sense;  or  they  are  persons  that  heartily 
maintain  the  common  faith,  but  through  an  un- 
limited excessof  charity  are  afraid  of  narrowing 
the  terms  of  Christian  Communion,  least  they 
should  exclude  seme  sincere  Christians  out  of 
the  church;  they  are  jealous  of  losing  their 
Christian  liberty,  and  are  afraid  of  having  con- 
science oppressed  by  •  an  imposition  of  any 
confessions  of  faith,  or  articles  of  Communion, 
drawn  up  in  the  words  of  fallible  men. 

Those  that  hold  the  negative  in  this  ques- 
tion are  also  of  two  sorts;  cither  such  as  have 


88  Are  mere  scripture  words  Qu.  X. 

a  narrow  and  uncharitable  spirit,  and  refuse 
their  Communion  to  all  Christians  that  will 
not  assent,  consent,  or  subscribe  to  every 
word  and  expression  contained  in  their  arti- 
cles, confessions,  and  human  forms;  or  they 
arc  such  as  maintain  a  just  and  reasonable 
charity  towards  all  that  they  can  hope  to  be  sin- 
cere Christians,  and  dare  not  exclude  any  per- 
sons duly  qualified  from  the  holy  Communion: 
They  would  also  secure  Christian  liberty  in 
the  full  extent  that  Christ  has  given  it  to 
his  people;  but  they  are  zealous  for  the  faith 
once  delivered  to  the  Saints,  for  the  purity  of 
the  Gospel,  for  the  honor  of  Christ  in  his 
churches,  and  the  true  profit  and  pleasure 
of  Christian  Communion  in  holy  ordinances; 
nor  would  they  willingly  indulge  such  an  ex- 
cessive complaisance  instead  of  charity,  and 
such  a  licentious  freedom  of  opinions  in  their 
community,  as  would  tend  to  the  destruction 
of  all  that  is  valuable  m  the  Communion  of  the 
churches  of  Christ. 

I  must  confess  myself  at  present  to  stand  on 
the  negative  side,  and  I  hope  I  may  rank  my- 
self among  the  latter  sort  of  them.  1  cannot 
yet  persuade  myself  that  a  mere  assent  to  the 
words  of  scripture,  without  any  explication,  is 
a  sufficient  rule  by  which  churches  should 
judge  of  their  communicants'  knowledge;  and 
the  reasons  that  influence  and  constrain  me 
to  be  of  this  mind,  1  shall  lay  down  at  large  in 
the  following  sections;  yet  I  shall  endeavor  to 
shew  in  the  end  of  my  discourse,  how  a  just 
liberty  my  be  secured,  both  to  single  Chris- 
tians and  to  churches,  and  the  sacred  bonds  of 


Qu.  X.  a  sufficient  jiroftsaicm?  39 

charity  maintained,  without  a  licentious  indul- 
gence of  all  sort  of  heresies  and  errors  in  the 
same  church. 

Sect.  2.  The  first  argument  against  the 
confinement  of  churches  to  the  express  words 
of  scripture  in  judging  of  the  knowledge  of 
their  communicants,  is  this,  that  the  greatest 
and  best  end  that  has  ever  been  aimed  at  in 
this  method,  can  never  be  attained  by  it.  The 
greatest  and  best  design  of  it  is  to  secure 
Christians  from  all  imposition  of  human  iornis, 
and  from  making  confessions  of  faith  drawn 
up  in  the  words  of  fallible  men,  a  test  of 
knowledge  in  the  things  of  God:  But  this 
method  is  no  effectual  security;  for  since  the 
inspired  words  of  Greek  and  Hebrew  can  be 
no  test  of  knowledge  in  English  churches,  a 
confession  must  be  made  in  words  of  English: 
Now  all  English  words,  into  which  the  scrip- 
ture is,  or  may  be  translated,  are  the  words  of 
fallible  men;  and  no  person  can  be  infallibly 
sure  in  some  difficult  and  controverted  texts, 
that  they  do  fully  and  truly  express  the  sense 
of  the  sacred  originals. 

I  grant  here  that  for  private  Christians  to 
search  their  English  Bibles,  and  find  the  mat- 
ters of  their  salvation,  there  is  abundantly  suf- 
ficient certainty  of  the  truth  of  every  transla- 
tion in  general,  that  it  clearly  declares  all  that 
is  of  such  importance:  Because  whatsoever 
is  necessary  to  salvation,  is  sufficiently  con- 
tained and  revealed,  not  in  one  or  two,  but  in 
various  texts  of  scripture,  though  perhaps 
not  always  in  express  words;  and  in  most  of 
*8 


90  Are  mere  scripture  words.       Qu.  X. 

these  texts  learned  men  generally  agree  about 
the  mere  translation  of  them:  This  need  create 
no  manner  of  scruple  to  sincere  and  humble 
Christians  in  their -own  knowledge,  faith,  and 
practice.  The  English 'Bible  is  gloriously 
sufficient  for  the  salvation  of  every  humble 
Christian  in  England.  The  English  Gospel 
has  saved  many  thousands,  without  any  skill 
or  knowledge  of  other  languages. 

But  in  this  controverted  case,  when  men  as- 
sert that  a  confession  of  express  words  of  scrip- 
ture shall  be  sufficient  to  purge  any  man 
from  the  charge  of  heresy,  or  give  him  a 
right  to  demand  Christian  Communion,  even 
where  his  opinions  are  justly  suspected,  I  must 
take  notice  here  that  some  of  these  controverted 
and  difficult  texts  may  naturally  come  into 
question;  such  as  those  which  seem  to 
favor  any  heresies,  and  those  which  seem  to 
guard  against  them.  Now  in  such  a  case  as 
this,  the  mere  translating  of  the  words  often- 
times determines  the  sense  of  them:  The 
translation  of  such  a  text  is  a  sort  of  interpre- 
tation of  the  meaning  of  it;  and  then,  what 
translation  of  any  particular  text,  shall  be 
the  standard  of  orthdoxy  for  all  our  churches? 
Shall  that  which  is  public  and  established  by 
the  magistrate  have  this  honor?  But  who  gave 
it  this  authority  over  all  the  churches?  Man 
or  God?  Shall  any  private  Translation  of  learn- 
ed and  pious  men  met  in  council,  determine 
the  sense. for  all  Communions?  But  whence 
had  they  this  power?  Much  less  can  the  Trans- 
lation of  any  single  person  be  a  public  stan- 
dard, 


Qu.  X.  a  sufficient  firqfession?  9  1 

Wandering  over  all  nations  and  churches, 
and  surveying  all  the  various  pretences  to 
such  a  power,  I  cannot  find  where  to  fix  the 
sole  of  my  foot,  but  on  the  only  "protestant 
principle,  viz.  That  as  each  person  with  re- 
gard to  his  own  conduct  in  sacred  things, 
must  judge  of  the  sense  of  scripture  for  him- 
self, using  the  best  helps  of  translators  and 
expositors  that  he  can  obtain;  so  each  com- 
munity using  the  same  helps,  must  judge  for 
themselves  of  the  sense  of  the  word  of  God, 
with  regard  to  their  conduct  in  admitting  per- 
sons to  partake  of  sacred  ordinances  among 
them.  Therefore  that  particular  church  whose 
Communion  is  desired,  must  determine  w  neth- 
er any  human  words,  in  which  a  person's 
faith  is  confessed,  are  orthodox  in  their  sense, 
or  no;  whether  they  do  truly  answer  the  end 
of  such  a  confession,  or  no;  and  include  the 
necessary  articles  of  the  Christian  faith;  and 
whether  they  give  sufficient  evidence  of  a 
man's  knowledge  in  Christianity,  in  order  to 
admit  him  to  their  Communion. 

Suppose  a  modern  Socinian;  or  a  more  or- 
thodox man,  should  refuse  the  common  Eng- 
lish translation  of  the  first  chapter  of  St.  John's 
Gospel,  and  confess  his  iaith  in  voids  of  his 
own  translation  thus,  in  the  beginning  was 
reason,  and  reason  was  with  God,  and  reason 
was  God:  Suppose  an  Athanasian  refuses  the 
English  translation  oi  Rev.  iii,  14,  where 
Christ  is  called  the  beginning  of  the  creation 
of  God,  and  says,  ap%vj  ought  to  be  translated 
the  head  of  God's  creation,  lest  Christ  be 
represented  as  a  creature,  and  he  will  put  thfcs 


92  Are  mere  scrifiture  words        Qu.  X. 

text  into  his  confession  of  faith.  Suppose  an 
Arian,  an  Antinomian,  an  Anthropomorphite, 
a  Pelagian,  a  Cab  mist,  each  confess  their 
faith  in  words  ot-  scripiure  of  their  own  trans- 
lation; none  of  these  English  words,  are  in  the 
strictest  and  properest  sense,  the  words  of 
God,  but  the  words  of  fallible  men;  and  the 
particular  church  whose  communion  is  sought 
must  necessarily  interpose  with  their  own 
sense  of  scripture,  according  to  the  best  ad- 
vantages they  have:  They  must  interpose,  I 
say,  so  far  as  to  judge,  whether  any  of  these 
persons  have  so  interpreted  those  controverted 
texts,  in  which  each  chooses  to  confess  his 
faith,  as  to  express  aright  what  they  believe 
to  be  the  necessary  articles  of  Christianity; 
and  though  there  be  no  necessity,  that  a  church 
and  all  its  members  should  agree  in  the  sense 
of  every  text,  yet  there  must  be  finally  such 
a  sense  of  some  scriptures  given  or  assented 
to  by  the  person  desiring  Communion,  as  may 
satisfy  that  church  that  he  has  knowledge  suf- 
ficient for  it.  Now  this  may  be  clone  without 
an  imposition  of  any  set  human  forms  of  words, 
as  I  have  shewn  before. 

Sect.  3.     My  second  argument  is  this. 

To  make  a  a  mere  confession  of  express 
words  of  scripture  a  sufficient  test  of  knowl- 
edge to  demand  Christian  Communion,  de- 
nies that  liberty  to  some  Christians,  which  it 
indulges  to  others;  nay,  it  denies  the  same 
liberty  to  a  whole  community  of  Christians, 
or  to  their  ministers,  which  it  indulges  to  each 
catechumen,  or  to  every  single  person  that  of- 


Qu.  X.  a  sufficient  firofession?  9& 

fers  himself  to  their  communion.     I   make    it 
appear  thus. 

Each  single  person  that  offers  himself  to 
Communion  with  a  particular  church,  has  lib- 
erty given  him  by  this  rule,  to  put  his  own 
sense  on  the  commands  of  Christ  in  demand- 
ing of  Communion;  but  the  ministers  or  mem- 
bers of  this  church,  are  not  allowed  this  liber- 
ty to  put  their  own  sense  on  the  commands  of 
Christ  about  receiving  him.  Perhaps  they 
know  by  discourse  and  conversation,  that  this 
person  denies  some  articles  of  the  Christian 
faith  which  they  think  necessary,  while  he 
confesses  the  words  of  scripture,  and  abuses 
them  to  a  pernicious  sense;  yet  he  has  liberty 
to  impose  himself  on  theirCommunion,because 
he  thinks  he  is  fit  for  it  in  his  own  sense  of 
scripture;  but  they  cannot,  according  to  this 
rule  reject  him,  though  in  their  sense  of  scrip- 
ture they  think  him  unfit. 

According  to  his  own  interpretation  of  the 
Bible,  he  says,  he  owns  all  the  fundamental 
articles:  according  to  their  interpretation,  they 
say,  he  denies  some  of  them;  yet  this  test 
opens  the  door  of  admission  to  him,  whenso- 
ever he  demands  entrance,  and  does  not  per- 
mit them  to  shut  it. 

They  believe  the  scripture  forbids  them  to 
receive  such  to  Christian  fellowship,  who  have 
not  received  the  Christian  faith,  yet  this  rule 
allows  them  not  to  forbid  him  their  fellowship, 
though  they  think  he  denies  the  faith  in  some 
necessary  parts  of  it.  They  think,  according 
to  their  sense  of  the  word  of  God,  that  he  has 
no  appearing  right  to  the  kingdom  of  Ilea- 


94  Are  mere  scripture  word*       Qu.  X. 

ven,  and  consequently  that  he  has  no  right  to 
enter  into  the  church  or  kingdom  of  Christ 
on  earth;  but  according  to  this  rule  they 
are  bound  to  admit  him,  even  contrary  to 
their  own  sentiments  and  consciences.  He  has 
liberty  to  demand,  but  they  have  none  to  re- 
fuse. 

This  seems  to  me  like  a  restraint  of  the  lib- 
erty of  a  multitude  of  professed  Christians,  to 
secure  or  indulge  the  liberty  of  a  catechumen, 
which. is  far  from  impartial  justice,  in  the  very 
nature  of  things.  •  Now  certainly  Christ  would 
never  impose  such  a  rule  of  Communion  on 
his  churches,  which  should  not  be  reconcilea- 
ble  to  common  justice,  and  to  that  great  and 
general  rule  of  his,  do  to  others  as  you  would 
have  others  do  to  you. 

Sect  4.  My  third  argument  is  this:  That 
a  child,  an  idiot,  or  a  very  ignorant  man,  me 
repeat  any  short  form  of  confession,  drawi 
up  in  the  express  words  of  scripture,  and  say, 
he  believes  it;  or,  he  may  subscribe  or  assent 
to  any  longer  form,  even  the  whole  Bible  itseli 
But  surely  a  child,  an  idiot,  or  an  ignorant  per- 
son who  have  not  a  real  knowledge  and  under- 
standing of  the  things  of  Christianity,  are  not 
fit  to  be  received  into  a  Christian  church,  nor 
admitted  to  the  Lord's  supper.  There  is  no 
formal  repetition  of  a  few  words  by  memory 
can  give  any  proof  of  Christian  knowledge  in 
the  heart;  no  assent  or  subscription  to  a  book 
as  big  as  the  Bible,  can  make  it  evident  that  a 
man  understands  five  lines  of  it:  yet  if  this  be 
the  proper  test,  such  ignorant  creatures  must 


Qv.  X.  a  sufficient  profession?  J?5 

be  received  to  the  noblest  and  highest  ordi- 
nance of  Christ  upon  earth. 

Suppose  a  poor  wretch  that  wants  bread,  and 
knows  almost  nothing  of  Christianity,  hears 
that  such  a  congregation  maintain  their  poor 
well,  and  in  order  to  secure  a  good  mainten- 
ance, he  gets  a  few  scripture  expressions  on 
the  most  important  points  without  book;  his 
life  has  been  obscure,  unknown,  and  (so  far  as 
appears)  not  any  way  scandalous;  he  proposes 
himself  to  Communion  with  this  church;  he 
repeats  the  creed,  or  (if  he  be  desired  to  make  a 
larger  confession)  he  takes  up  his  Bible  and 
says,  I  believe  every  word  that  is  contained 
between  these  two  leathern  covers  to  be  true; 
and  I  resolve  to  live  according  to  it.  This 
poor  wretch  may  demand  admission  according 
to  such  principles. 

If  you  say,  there  must  be  some  inquiry 
made,  whether  he  understands  the  words  of 
scripture,  or  no,  then  there  must  he  some  de- 
termined sense  put  upon  those  words  of  scrip- 
ture as  proposed  by  the  church,  or  as  assented 
to  by  the  Communicant;  and  thereby  you  de- 
part from  your  pretended  rule,  that  the  ex- 
press words  of  scripture  are  a  sufficient  testcf 
knowledge. 

I  grant,  that  after  the  utmost  search  and  in- 
quiry into  Christian  profession,  and  piety  of 
conversation,  some  hypocrites  wiii  creep  into 
the  best  ordered  and  purest  churches;  human 
affairs  are  so  constituted:  we  cannot  know  the 
hearts  of  men:  tares  and  wheat  must  grow  to- 
gether till  harvest:  but  it  is  sufficiently  plain 
in  scripture,  that  they  ought  not  to  admit  these 


: 


96  Are  mere  scrifiture  words       Qu.  X. 

to  Christian  Communion,  who  understand  not 
the  first  principles  of  Christianity;  and  there- 
fore"" we  ought  to  seek  some  satisfactory  evi- 
dence of  a  thing  that  may  so  easily  be  found, 
viz.  Christian  knowledge,  and  not  bind  our- 
selves to  such  a  rule  of  admission  as  can  give 
no  evidence,  whether  a  Communicant  has 
Christian  knowledge,  or  no. 

I  might  add  under  this  argument  also,  that 
as  a  child,  an  idiot,  or  a  person  ignorant,  or 
heathen  may  claim  Communion  according  t 
this  rule;  so  a  child  or  a  heathen  is  a  sufficient 
judge  who  has  knowledge  enough  to  be  ad- 
mitted to  the  fellowship  of  a  Church  of  Christ; 
for  a  child,  or  a  heathen,  can  tell  whether  the 
person  proposing  himself,  subscribes  his 
Bible,  or  no^  whether  he  declares  his  general 
assent  to  all  the  scripture,  or  no;  or  whether 
he  repeats  any  express  words  of  scripture 
aright,  or  no.  As  there  is  no  need  of  any  real 
understanding  in  Communicants  upon  this 
principle,  so  there  is  no  need  of  any  judg- 
ment or  prudence  in  the  churches  of  Christ* 
in  order  to  receive  them:  no  need  of  elders  or 
governors,  men  of  wisdom  and  discretion  to 
use  the  keys  of  the  church,  where  the  door  is 
so  wide,  that  half  the  children  in  a  parish  may 
go  into  the  church  at  once;  and  it  opens  so 
easily,  that  a  child  or  a  fool  can  manage  it. 

Sect.  5.  A  fourth  argument  against  this  lest 
of  Communion  is  this.  If  a  mere  assent  to 
the  express  words  of  scripture  be  a  sufficient 
test  of  Christian  knowledge  to  claim  admission 
into  a  church,  this  opens  £he  door  for  an  en<i* 


Qu.  X.         a  sufficient  firofession?  97 

less  variety  of  different  and  contrary  opinions, 
and  practices,  to  enter  into  the  same  church; 
multitudes  of  heresies  that  relate  both  to  faith 
and  practice,  may  swarm  in  the  same  Com- 
munion; truths  and  errors,  fundamental,  and 
not  fundamental,  will  be  mingled  here;  errors 
tolerable,  and  intolerable;  extremely  danger- 
ous if  not  damnable  and  destructive,  will  be 
admitted:  for  all  that  profess  them  in  our  age 
and  day,  in  protestant  nations,  will  subscribe 
to  the  Bible  as  the  sufficient  rule  of  faith  and 
practice;  nay,  all  persons  that  are  not  Hea- 
thens, Deists,  Jews,  or  Mahometans,  may 
claim  a  place  in  the  churches  of  Christ. 

Now  let  us  first  recount  some  of  those  va- 
rious doctrines  that  will  hereby  be  encouraged 
in  the  same  Communion,  and  then  consider 
what  will  be  the  inconveniencies  attending 
such  a  mixed  community. 

First,  Let  us  recount  the  various  doctrines 
and  their  professors,  that  will  be  encouraged 
in  the  same  Communion  by  this  rule. 

1.  The  Anthropomorphites  say,  that  God 
hath  proper  parts,  hands  and  feet,  and  eyes  and 
ears,  and  is  really  in  the  shape  of  a  man,  ac- 
cording to  the  express  words  of  scripture 
taken  in  a  plain  literal  sense.  One  of  this 
opinion  (as  I  am  informed)  lately  proposed 
himself  to  Christian  Communion. 

2.  The  Allegorists,  on  the  other  hand,  ex- 
plain in  a  metaphorical  and  figurative  sense, 
whatsoever  expressions  they  find  in  scripture, 
whose  literal  sense  does  not  agree  with  their 
notions.  Upon  this  principle  some  that  deny 
the  proper  sacrifice  and  satisfaction  of  Christ 

9 


98  Are  mere  scrijiture  words        Qu.  X. 

say,  that  his  atonement,  redemption,  and  sacri- 
fice, are  but  figurative  expressions.  Others 
believe  salvation  to  be  obtained  only  through 
Jesus  Christ,  but  they  mean  Christ,  or  the  light 
within  them. 

3.  The  Arians  say,  that  Jesus  Christ  was  a 
mere  creature,  made  out  of  nothing,  before  all 
other  creatures;  and  superior  to  angels,  endu- 
ed with  Divine  power,  and  called  God,  and 
that  he  assumed  flesh  without  a  human  soul. 

4.  The  Sabellians  believe,  that  the  blessed 
Trinity,  the  Father,  Son,  and  Holy  Spirit,  doth 
by  no  means  intend  three  proper  distinct  per- 
sons, but  is  a  mere  Trinity  of  names  and  man- 
ifestations, modes  and  relations  in  the  Godhead 
or  Divine  nature,  and  that  the  Son  of  God  was 
not  properly  a  person  before    his  incarnation. 

5.  The  Socinians  derived  from  the  old 
Samosatenians  and  Photinians  say,  that  there 
is  no  such  Trinity  of  persons  in  the  Divine 
nature,  as  the  Athanasians,  and  the  schoolmen 
maintain.  That  Jesus  Christ  is  a  mere  man, 
and  had  no  being  before  he  was  conceived  of 
the  blessed  virgin.  That  Christ  did  not  make 
any  proper  satisfaction  for  the  sins  of  men. 
That  the  soul  sleeps  with  the  body  and  rises 
with  it  at  the  resurrection;  and  after  all,  they 
acknowledge  that  the  light  of  nature  is  suffi- 
cient to  direct  men  to  eternal  happiness,  and 
that  nothing  is  to  be  believed  in  the  sublime st 
points  of  religion  but  what  is  to  be  understood 
and  judged  of  by  our  reason. 

6.  Enthusiasts,  on  the  other  hand,  believe 
that  reason  is  of  no  use  in  things  of  religion. 
That   human    learning    doth   more  hurt  than 


Qu.  X.  a  sufficient  fir  of es  don?  99 

good  among  Christians:  that  there  is  no  need 
at  all  of  it  for  ministers  pf  the  Gospel.  That 
our  own  labor  for  our  salvation  signifies  no- 
thing; and  therefore  they  wait  for  sensible  im- 
pressions of  the  Holy  Spirit,  to  move  them  to 
the  common  duties  of  Christianity. 

7.  The  Pelagians  say,  that  there  is  no  im- 
puted or  inherent  original  sin.  That  man 
after  his  fall,  had  a  proper  power  and  free  will 
in  himself  to  become  truly  pious,  or  grossly 
wicked;  and  to  do  either  good  or  evil.  That 
men  may  obtain  the  favor  of  God  by  the  merit 
of  their  own  good  works. 

8.  Arminians,  or  Remonstrants,  generally 
hold  that  there  is  no  certain  and  absolute  elec- 
tion or  redemption  of  particular  persons  unto 
salvation,  that  there  is  no  need  of  the  almighty, 
sovereign,  and  efficacious  influences  of  the 
Spirit,  in  order  to  conversion.  That  believers 
may  fall  and  perish  eternally;  and  that  there  is 
no  certain  perseverance  of  the  saints. 

9.  The  Antinomians  hold,  that  all  true  be- 
lievers were  justified  from  eternity.  That  an 
elect  person  is  never  chargeable  with  sin  be- 
fore God.  That  the  moral  law  of  God  is  not 
of  perpetual  obligation  to  the  consciences  of 
believers.  That  sin  can  do  a  believer  no  real 
injury. 

10.  The  strict  Calvinists  deny  every  single 
proposition,  and  peculiar  sentiment,  that  I 
have  here  mentioned  under  all  the  foregoing 
heads,  and  call  them  all  errors;  and  beiieve 
the  contrary  propositions  to  be  Divine  truths 
delivered  in  the  scriptures. 


100  Are  mere  scrifiture  words        Qu.  X. 

I  might  here  add  a  variety  of  doctrines  and 
sects,  that  have  in  former  ages  troubled  and 
divided  the  church,  viz.  the  Eutychians,  who 
supposed  that  the  two  natures  of  Christ  were 
so  united  and  blended  together,  that  the  hu- 
man was  lost  in  the  Divine.  The  Apollinari- 
ans  who  taught  that  Christ  brought  his  flesh 
from  heaven,  and  that  he  had  no  human  will, 
but  only  a  Divine  will.  The  Donatists,  who 
required  the  true  church  to  be  without  sin  or 
spot.  The  Origenist,  who  deny  the  eternal 
punishment  of  sinners,  and  fancy  the  devils 
themselves  shall  at  last  be  saved. 

I  might  further  reckon  up  a  long  train  of 
wild  and  unaccountable  opinions  which  have 
no  settled  name,  yet  all  arise  from  various 
senses,  that  the  lusts  or  the  fancies,  or  humors, 
or  mistakes  of  men,  have  put  on  the  express 
word:*  of  scripture:  but  these  are  sufficient  in 
this  place. 

I  wouid  not  be  understood  here  to  intend 
that  every  person,  to  whom  any  of  these  names 
may  be  affixed  by  men  believes  or  professes  all 
the  doctrines  that  are  ranged  under  any  of 
these  heads:  all  that  I  mean  by  this  catalogue 
is  this,  that  under  these  several  names  in  our 
general  and  common  discourse,  all  these  prin- 
ciples or  propositions  are  usually  compre- 
hended and  understood. 

Note.  I  have  not  mentioned  the  Papists,  be- 
cause they  allow  not  the  Bible  to  be  a  perfect 
rule,  but  buiici  part  of  their  religion  on  human 
traditions,  and  the  pretended  infallible  author- 
ity of  their  church. 


Qu.  X.  a  sufficient  profession?  101 

But  so  many  of  all  those  sects  of  Christians 
that  1  have  mentioned,  as  are  found  in  our 
day,  do  all  take  the  Bible  for  their  perfect  rule 
of  faith  and  practice,  and  each  of  them  will 
subscribe  the  whole  Bible,  at  least  in  their 
own  translation  of  it,  and  profess  to  believe  all 
the  express  words  of  scripture:  now  if  any 
confession  of  express  words  of  scripture,  be  a 
sufficient  test  of  Christian  faith,  all  these  per- 
sons have  this  qualification,  and  cannot  be  de- 
nied Christian  Communion  in  any  church  to 
which  they  propose  themselves,  for  want  of 
true  Christian  knowledge. 

And  now  I  would  ask,  what  a  wretched  sort 
of  Communion  is  it,  that  could  be  maintained 
in  such  a  church,  of  such  widely  different 
opinions?  What  fellowship  could  they  have 
in  hearing  the  same  sermons,  in  joining  in  the 
same  prayers,  and  in  all  sacred  offices?  What 
holy  harmony,  what  order,  what  peace  or 
Christian  unity,  can  be  carried  on  in  such  a 
nixed  and  disagreeing  multitude?  But  I  in- 
sist no  longer  on  this  at  present. 

Sect.  6.  In  the  prosecution  of  the  fourth 
argument,  I  come  therefore  in  the  next 
place  to  consider,  what  will  be  the  incon- 
veniencies  of  making  such  a  large  and  wide 
door  to  the  church,  and  of  encouraging  such 
a  promiscuous  Communion:  for  though  all 
these  can  never  walk  and  worship  together  in 
any  peace  or  order,  yet  ail  may  be  admitted  on 
this  foundation. 

One  great  inconvenience  is  this,  viz.  Some 
persons  that  deny  necessary  fundamental 
*9 


102  Art  mere  scripture  words       Qu.  X. 

truths  and  duties,  without  which  a  man  cannot 
enter  into  the  kingdom  of  heaven,  may  enter 
into  a  church  on  earth,  and  claim  Christian 
Communion  by  this  rule  of  admission:  for  it 
may  perhaps  be  doubted,  whether  all  neces- 
sary particular  articles,  as  well  as  general 
ones,  are  found  in  express  words  in  the  Bible 
(which  I  shall  afterwards  have  occasion  to  in- 
quire into.)  But  if  all  necessary  articles  were 
found  there  expressly,  yet  the  grossest  here- 
tics may  consent  to  those  expressions,  and  ex- 
plain them  only  in  a  metaphorical  sense:  so  the 
Socinians  explain  the  expressions  of  scripture 
concerning  the  sacrifice  and  atonement  of 
Christ,  and  make  them  all  mere  metaphors,  to 
signify  something  of  a  much  inferior  nature: 
but  be  their  explications,  and  their  sense  of 
scripture  what  it  will,  yet  they  may  demand 
Christian  Communion  upon  this  principle, 
that  they  subscribe  the  Bible,  and  every  ex- 
pression in  it;  though  they  explain  the  funda- 
mental and  essential  articles  of  it  quite  away 
by  figures  and  metaphors. 

Indeed  this  has  been  the  practice  of  heretics 
in  all  ages  to  run  to  this  refuge,  and  make  the 
words  of  scripture  their  hiding  place  and  de- 
fence; having  learnt  well  from  their  subtile 
teachers,  or  their  own  cunning  devices,  to 
twist  and  turn  the  words  of  scripture  by 
figures,  and  tropes,  and  distinctions,  into  theii 
own  pernicious  sense;  and  this  ever  will  be  the 
practice  of  persons,  grossly  erroneous  in  the 
things  of  religion,  that  yet  would  appear  to 
agree  with  the  scripture,  and  hold  the  Chris- 
tian faith. 


Qu.  X.  a  sufficient  profession?  103 

They  may  tell  you  that  Christ  is  their  only 
hope  of  salvation,  and  their  way  to  God  the 
Father;  but  they  mean  a  Christ  within,  or  the 
remains  of  the  light  of  reason,  and  the  dictates 
of  a  natural  conscience. 

They  may  assure  you,  they  believe  the 
resurrection  of  Christ  from  the  dead;  but  they 
mean  nothing  but  Christ  within  them,  in  the 
rising  or  awaking  of  the  conscience  from 
stupid  and  inactive  silence. 

They  may  assent  that  Christ,  is  God,  but 
mean  only  a  metaphorical  god,  because  he  is 
made  a  king,  or  governor  of  the  church. 

They  may  profess  the  whole  scripture  in 
their  own  sense,  and  in  the  mean  time  they 
may  believe  such  contradictions  as  these,   viz. 

I  believe,  God  worketh  all  things  after  the 
counsel  of  his  own  willy  Ephes.  i,  11.  Yet 
I  believe,  that  the  decrees  of  God  are  nothing 
else  but  immutable  fate,  and  the  necessary 
connexion  of  second  causes,  as  Mr.  Hobbs. 

I  believe  that  God  knoweth  all  his  works  from 
the  beginning,  Acts  xv,  18.  Yet  I  believe,  this 
foreknowledge  is  nothing  else  but  a  perfect 
sagacity  of  mind,  and  immediate  contrivance 
to  turn  all  things  that  happen  to  fulfil  his  own 
designs,  as  effectually  as  if  he  really  foreknew. 
So  a  much  better  man  than  Mr.  Hobbs  has 
explained  it. 

I  believe,  that  in  the  beginning  was  the  wordy 
and  the  word  was  God,  John  i,  1  Yet  I  be- 
lieve that  Jesus  Christ  had  no  being  before  he- 
was  conceived,  and  born  of  the  Virgin,  and 
that  truly  and  properly  he  is  but  a  mere  man. 


104  Are  mere  scripture  words        Qu.  X. 

I  believe,  that  we  must  fie e fornication  y  1  Cor. 
vi,  18;  but  I  believe,  that  nothing  else  is  in- 
tended in  all  such  texts,  but  spiritual  fornica- 
tion, which  is  idolatry. 

I  believe,  that  we  must  kecfi  ourselves  from 
idols,  and  not  practise  idolatry,  1  John  v,  tilt. 
Yet  I  believe  that  we  may  worship  the  true 
God,  by  idols  or  images;  for  the  idolatry  w  hich 
is  forbidden  in  the  scripture,  signifies  only  the 
worship  of  stones,  and  stocks,  and  images,  for 
real  and  true  Go-'s. 

I  believe  we  are  bound  to  follow  fieace  with 
all  men,  Hcb.  xii,  14;  yet  I  believe  we  may- 
contend  for  the  faith  so  earnestly,  as  to  burn 
heretics. 

I  believe  we  must  follow  holhiess  too,  with- 
out which  no  man  shall  see  the  Lord,  Heb.xii, 
14;  yet  I  am  persuaded  sin  can  do  no  real  hurt 
to  a  believer. 

Nov/  who  is  there  that  has  any  value  for 
the  honor  of  the  Gospel,  for  the  glory  of 
Christ,  for  the  purity  of  our  religion,  and  the 
welfare  of  the  church,  thst  would  establish 
such  a  test  of  Communion,  by  which  all  these 
sort  of  persons  may  claim  admission?  A  church 
composed  of  such  a  variety  of  sects,  that  differ 
so  widely  in  points  so  numerous  and  so  im- 
portant, would  much  more  resemble  the  ark 
of  Noah,  with  all  manner  of  creatures  in  it, 
clean  and  unclean,  than  the  lold  of  Christ, 
where  none  but  his  sheep  should  have  admit- 
tance, or  such  as  have  the  visible  murks  of  his 
sheep  upon  them. 

The  other  incongruities,  inconveniences, 
and  mischiefs  that  will  necessarily   attend    a 


'  Qu.  X.  a  sufficient  firqfession?  105 

church  founded  upon  this  test  of  admission, 
shall  be  more  largely  and  particularly  describ- 
ed in  my  Answer  to  the  next  Question,  to 
which  I  refer  the  reader. 

Perhaps  it  will  be  said  by  way  of  reply  to  all 
these  arguments,  that  where  any  person  pro- 
fesses his  faith,  in  the  mere  words  of  scrip- 
i  ture,  and  yet  makes  it  appear  that  he  under- 
stands them  in  such  an  erroneous  sense,  as  is 
1  inconsistent  with  the  Gospel  of  Christ,  or  the 
fundamentals  of  Christianity,  such  a  person 
ought  not  to  be  admitted  to  Christian  Com- 
munion, because  he  plainly  overthrows  by  his 
explication  what  he  asserts  by  his  confession: 
but  where  he  gives  no  explication  at  all,  it 
should  be  presumed  that  he  believes  all  neces- 
sary truth. 

To  this  I  answer,  1.  That  if  a  confession  of 
faith,  in  the  mere  words  of  scripture,  be  a  suf- 
ficient test  for  church  fellowship,  no  man  who 
professes  those  words  ought  to  be  excluded, 
let  him  explain  them  how  he  please;  for  if  the 
jrule  of  scripture  does  indeed  require  you  to 
ireceive  all  that  profess  the  faith  in  scriptural 
jwords,  no  particular  and  perverse  explications 
whatsoever  should  break  in  upon  this  sacred 
|i-ule,  least  hereby,  you  who  exclude  him,  set 
yourself  up  as  a  judge  of  the  sense  of  scrip- 
ture for  other  folks,  and  instead  of  making  the 
words  of  scripture  your  test,  you  make  your 
own  sense  of  it  the  test  of  Communion,  which. 
is  the  very  thing  you  pretend  to  avoid,  and 
which  you  profess  to  renounce. 

2.  I  add  further,  if  you  allow  that  a  perverse 
or  antichristicui  exposition  of  scripture  in  fun- 


106  Are  mere  scripture  words       Qu.  X. 

damental  points,  may  exclude  a  man  who  pro- 
fesses the  words  of  scripture  from  the  Com- 
munion, then  a  just  and  reasonable  suspicion 
of  any  person's  antichristian  exposition  of  it, 
may  give  just  ground  for  inquiry  into  his  sense 
of  it,  before  he  be  received  to  a  Christian 
church;  even  as  a  just  and  reasonable  sus- 
picion of  any  man's  immorality,  gives  just 
ground  for  a  stricter  inquiry  into  his  morals; 
for  if  he  hath  not  Christian  faith  he  is  no  more 
fit  for  the  Christian  Communion,  than  one  who 
hath  not  Christian  practice. 

Now  suppose  a  person  be  a  mere  stranger 
to  you  in  his  moral  life,  you  ought  to  make  in- 
quiry concerning  his  morality  before  you  re- 
ceive him,  and  not  take  his  virtue  for  granted: 
And  by  the  same  reason,  if  he  be  a  mere  stran- 
ger to  you  in  his  faith,  you  ought  to  make  the 
same  inquiry  concerning  his  sense  of  scrip- 
ture, in  order  to  know  that  he  is  not  an  here- 
tic, or  that  he  does  not  profess  scriptural 
words  in  an  heretical  sense;  and  not  always 
take  it  for  granted,  that  he  believes  the  scrip- 
ture in  its  true  sense. 

Thus  these  two  parts  of  the  test  of  Commu- 
nion, viz.  Profession  of  the  true  faith,  and  a 
pious  practice,  will  stand  upon  the  same  foot; 
and  a  man  may  be  excluded  even  by  your  own 
concession,  if  he  wants  either  of  them,  even, 
though  he  profess  the  words  of  scripture. 
And  there  ought  to  be  an  explicit  discovery 
of  both  these  by  the  candidate  in  order  to 
Christian  Communion,  and  not  merely  an  im- 
plicit belief  of  them  in  tho^e  who  are  appointed 
to  examine  him, 


Qu.  X.  a  sufficient  profession?  107 

As  I  grant  with  you,  that  where  a  per- 
son has  in  general  a  fair  moral  character 
among  those  who  knew  him,  we  ought  not  to 
take  up  and  indulge  groundless  and  unreason- 
able suspicions  of  his  virtue;  so  where  a  per- 
son, who  appears  to  be  sincere  and  pious, 
makes  profession  of  his  faith  in  more  general 
language,  we  ought  not  to  take  up  unreasona- 
ble and  groundless  suspicions  that  he  is  an 
heretic.  But  as  in  times  of  universal  and 
spreading  corruption  of  manners,  there  should 
be  a  more  strict  inquiry  into  the  conversation 
of  every  Communicant,  so  in  times  of  spread- 
ing error,  where  scripture  words  are  frequent- 
ly used  in  an  heretical  sense,  there  ought  to 
be  a  more  strict  inquiry  into  his  faith;  and  it 
is  a  very  reasonable  demand,  that  he  should 
explain  his  particular  sense  of  the  general 
words  of  scripture  in  fundamental  points,  and 
tell  what  he  means  by  them,  that  he  may  not 
cover  gross  heresies  and  antichristian  opin- 
ions, under  the  confession  and  disguise  of 
scriptural  language,  that  so  antichristians 
may  not  be  received  into  a  Christian   church. 

Sect.  7.  The  last  argument  I  shall  pro- 
pose agairnt  making  a  confession  of  the  ex- 
press words  of  scripture  a  sufficient  evidence, 
of  Christian  knowledge  is  this,  that  the  scrip- 
ture itself  does  not  directly,  and  in  express 
words,  contain  all  that  knowledge  of  particu- 
lar truths  and  duties  that  is  necessary  to  Chris- 
tian Communion.  I  say  of  particular  truths 
and  duties,  for  I  own  it  contains  all  in  general, 


108  Are  mere  scrijuure  words       Qu.  X, 

Under  the  seventh  question,  I  have  made  it 
appear  evidently,  that  the  knowledge  neces- 
sary to  Christian  Communion,  includes  in  it, 
both  a  knowledgeof  all  those  things  that  are 
necessary  to  salvation,  and  a  knowledge  of  all 
those  things  that  are  necessary  to  practise,  and 
enjoy  this  Communion. 

Now  if  we  first  survey  all  those  truths  and 
duties  that  are  necessary  to  salvation,  perhaps 
we  might  find  particular  articles  either  of 
faith  or  practice,  that  are  not  set  down  in  most 
express  language  in  the  very  words  of  scrip- 
ture. I  grant,  they  are  all  so  expressed  in 
general  terms,  that  a  mean  understanding, 
and  a  slight  and  easy  turn  of  thought,  is  suffi- 
cient to  derive  from  scripture  all  the  particu- 
lars that  are  necessary  to  salvation; 
every  needful  explication,  or  consequence, 
lies  plain  and  open  to  the  view  of  common 
reason,  though  it  may  not  be  directly  express- 
ed in  the  very  letter  of  scripture. 

But  I  choose  rather  to  survey  those'things 
that  are  necessary  to  practise,  and  to  enjoy 
Christian  Communion;  such  knowledge  as  is 
needful,  in  order  to  partake  of  the  Lord's  sup- 
per in  a  regular  manner  in  the  Christian 
church:  And  these  things  are  not  all  contain- 
ed in  express  words  of  scripture,  but  require 
something  of  explication  and  consequence  to 
make  them  appear.     As  for  instance. 

1.  If  Baptism  be  necessary  before  the  Lord's 
supper,  it  is  necessary  also  to  know  the  na- 
ture and  design  of  Baptism,  the  meaning  of 
being  baptized  in  the  name  of  the  Father,  Son, 
and  Spirit;  and  the  manner  of  performing    it, 


Qu.  X.  a  sufficient  profession?  109 

whether  it  must  be  done  by  clipping  or  sprink- 
ling, or  whether  both  be  not  lawful;  and  wheth- 
er Baptism  in  infancy  be  sufficient.  Now  all 
these  are  not  written  down  in  express  words 
of  scripture. 

2.  It  is  necessary  also  that  a  person  should 
know  what  is  the  nature  of  the  Lord's  supper; 
what  the  bread  and  wine  represent;  what  ia 
the  design  of  blessing,  breaking,  and  distribu- 
ting them;  who  are  the  persons  that  must  do 
this:  And  a  woman  must  know,  whether  wo- 
men are  to  be  admitted  to  the  Lord's  supper; 
all  which  things  are  not  fully  and  expressly- 
delivered  in  the  very  words  of  scripture. 

3.  That  several  persons,  who  make  a  credi- 
ble profession  of  Christianity,  must  agree  to 
meet  together,  in  order  to  celebrate  Christian, 
worship,  and  partake  of  this  ordinance;  and 
that  it  is  not  to  be  received  alone,  because  it  is 
an  ordinance  of  Communion. 

I  might  instance  in  other  things  that  are 
necessary  attendants  on  these  ordinances,  con- 
sidered as  human  actions,  which  the  light  of 
nature  plainly  dictates,  and  which  may  be 
drawn  by  the  most  obvious  and  natural  conse- 
quences from  the  directions,  or  examples  of 
scripture;  but  they  are  not  found  there  in  ex- 
press words,  nor  indeed  is  there  any  need  of 
it,  since  they  lie  so  open  to  the  weakest  exer- 
cise of  reason. 

Now  to  sum  up  the  last  argument.  If  there 
be  any  articles  of  Christian  belief,  or  practice, 
necessary  to  salvation,  or  to  public  Christian 
worship,  and  to  a  regular  participation  of  the 
Lord's  supper,  which  are  not  laid  down  and 
10 


ijO  </ire  mere  scrifiture  words        Qu.  X. 

destribed  in  the  express  words  of  scripture, 
then  may  we  not  conclude,  that  a  mere  declar- 
ation of  the  belief  of  the  Bible,  or  any  part  of 
it,  is  not  a  certain  evidence  of  knowledge  suf- 
ficient to  dema  d  Christian  Communion,  where 
all  explications  and  consequences  are  utterly 
refused? 

Sect.  8.  The  great  objection  against  all 
my  discourse  is  this;  that  since  the  word  of 
God  is  a  sufficient  and  perfect  rule  to  direct 
Christians  in  their  faith  and  practice,  the  words 
of  scripture  are  therefore  a  sufficient  and  per- 
fect test  of  Christian  knowledge.  The  scrip- 
ture (say  they)  is  certainly  capable  of  itself  to 
determine  all  our  doctrines,  and  all  our  du- 
ties; it  is  sufficient  to  furnish  the  man  of  God 
perfectly  unto  all  good  works,  and  it  is  able  to 
make  every  man  wise  unto  salvation.  It  was 
given  for  this  end  by  the  inspiration  of  God; 
and  it  does  not  stand  in  need  of  the  assistance 
of  human  inferences  and  explications,  in  things 
necessary  for  Christians  to  believe  and  prac- 
tise, 2  Tim.  iii,  15,  Sec.  Therefore  an  acknowl- 
edgment of  the  scripture,  or  the  most  consid- 
erable articles  of  Christianity  in  the  express 
words  of  it,  is  a  sufficient  test  for  Christian 
Communion. 

This  argument  is  very  popular,  and  drawn 
out  into  much  flowery  eloquence,  to  persuade 
and  captivate  the  unwary.  The  writers  on 
this  side  of  the  question  brighten  and  flash  up- 
on the  reader,  and,  as  it  were,  overwhelm  him 
(if  the  eye  of  his  judgment  be  weak)  with  such 
dazzling  language  as  this.     "What,  are  not  the 


■Qu.  X.  a  sufficient profession?  Ill 

words  which  God  himself  hath  written,  effect- 
ual for  all  the  .purposes  of  Christianity  without 
the  addition  of  the  words  of  men?  Is  not  God 
wiser  than  man?  And  can  any  man  form  for 
himself  a  better  test  of  knowledge,  than  God 
has  done?  Did  not  Christ,  and  his  Spirit,  which 
spoke  by  the  apostles,  know  how  to  express 
Divine  truths  in  the  best  manner,  and  in  words 
fittest  for  every  use  and  service  of  the  Chris- 
tian church?  Has  our  Lord  Jesus  Christ  so 
little  consulted  the  truth  and  security  of  his 
Gospel,  as  well  as  the  peace  and  welfare  of  his 
churches,  as  not  to  express  every  matter  ne- 
cessary to  Communion,  in  plain  language? 
Can  we,  shall  we,  dare  we  indulge  so  unbe- 
coming an  opinion  of  the  care  of  our  blessed 
Lord?  Can  there  be  any  other  words  necessary 
to  express  his  doctrine  by,  than  those  which 
himself  has  chosen?''  Thus  the  torrent  of  such 
a  popular  harangue  drowns  all  distinctions  of 
things,  and  carries  away  the  assent  before  due 
consideration. 

To  all  this  flourish,  I  answer  first  by  way  of 
concession;  that  our  blessed  Lord  is  all-wise, 
and  has  the  tenderest  care  of  his  church,  in 
providing  a  sufficiency  of  helps  for  every  oc* 
casion.  The  holy  scripture  is  complete,  and 
sufficient  of  itself  to  teach  us  all  things  neces- 
sary; and  the  instructions  of  it  are  clear,  plain, 
and  evident  to  every  humble  inquirer:  There 
is  no  need  of  any  additions  of  men  to  this  per- 
fect rule,  nor  are  any  words  that  men  can  in- 
vent fitter  to  express  those  doctrines  and  du- 
ties, more  suitably  to  the  occasion  and  purpose 
for  which  each  part  of  scripture  was  written,  I 


1 12  Are  mere  scripture  words       Q'u.  X. 

am  abundantly  persuaded,  that  from  the  book 
of  God  every  plain  Christian  may  easily  col- 
lect his  own  duty  in  the  necessary  affairs  of  his 
salvation,  and  every  man  may  obtain  knowl- 
edge enough  to  fit  him  for  the  Communion 
of  a  Christian  church. 

Sect.  9.  But  to  give  a  full  and  direct  answer 
to  the  force  of  the  foregoing  objection,  I  would 
lay  down  these  considerations,  which  may  help 
to  remove  those  glaring  rays  of  rhetoric  that 
diffuse  themselves  round  the  argument, impose 
upon,  and  dazzle  weaker  minds,  and  prevent 
them  from  beholding  the  question  in  its  true 
light,  which  if  once  seen  in  its  proper  sense, 
would   be  determined  with  much  ease. 

1st  Consideration.  It  is  generally  agreed  by 
Protestant  writers,  that  not  the  mere  words  of 
scripture,  but  the  sense  of  it  is  properly  scrip- 
ture. The  words  of  it  are  but  the  shell  in 
which  the  Divine  ideas  are  conveyed  to  the 
mind-  It  is  not  the  words  of  the  Bible,  but  the 
sense  of  it,  which  has  the  proper  characters  of 
the  Word  of  God.  If  any  words  or  language 
might  pretend  to  this,  surely  it  must  be  the 
Hebrew  and  Greek  originals:  Now  these  have 
.  no  such  power  upon  an  unlearned  Dane,  or 
Swede,  a  French  or  an  English  man,  as  is 
attributed  in  scripture  to  the  Word  of  God. 
These  words  in  Greek  would  not  pierce  or  di- 
vide in  sunder  the  soul  and  spirit  of  a  barba- 
rian: The  Gospel  in  mixed  Syriac  language, 
in  which  Christ  himself  spoke,  would  never 
prove  the  power  of  God  to  the  salvation  of  a 
Roman,  or  a  Turk:  Nor  could  the  perfect  Law 


Qu.  X.  a  sufficient  profession?  113 

of  the  Lord,  in  Hebrew,  convert  the  soul  of  a 
Muscovite.  But  when  these  original  words 
are  translated  into  each  language,  and  convey 
the  same  Divine  instruction  and  sense  to  differ- 
ent nations,  this  sense  and  instruction,  (which 
is  properly  the  Word  of  God)  work  upon  the 
heart,  and  make  a  new  creature;  for  the  sense 
of  scripture  is  the  same  in  alllanguages,though 
the  words  are  very  different.  Hence  it  is  plain, 
that  we  do  not  in  the  least  derogate  from  the 
honor  of  the  Bible,  while  we  declare,  that  it  is 
the  sense  of  scripture,  and  not  the  mere  words 
of  it,  that  must  be  our  rule  of  duty  and  practice. 
2d  Consideration.  That  the  mere  words  of 
scripture  were  never  given  us  for  a  test  of  truth 
and  error,  but  the  sense  of  scripture  is  such  a 
test;  much  less  can  we  suppose  the  words  of 
scripture  given  us  for  a  test  of  every  man's 
knowledge,  in  order  to  Christian  Communion. 
Those  that  are  of  this  opinion,  profess  indeed 
to  pay  a  most  exalted  and  superlative  honor 
to  the  holy  scripture,  in  making  the  very  let- 
ters and  syllables  of  it  so  effectual  and  powerful, 
to  determine  all  controversies  in  the  Christian 
church  with  the  greatest  ease,  and  to  charm: 
and  subdue  the  warring  tongues  of  men  to  sub- 
mission and  silence:  For  if  an  heretic  ac- 
knowledges these  letters  and  syllables  to  be 
Divine,  no  man  must  open  his  mouth  against 
him.  But  surely  this  is  such  an  honor,  as  God 
never  designed  for  letters  and  syllables;  and 
if  I  might  venture  to  use  so  hard  a  word,  I 
should  ask  whether  it  were  not  a  superstitious 
regard  paid  to  ink  and  paper?  When  errors 
,are  proposed,  we  are  indeed  called  to  examine 
*10 


114  Are  mere  scripture  words       Qu.  X. 

them  by  the  laiv  and  the  testimony,  Isaiah-  viii, 
20;  and  it  is  said,  if  they  speak  not  according  to 
this  ivordy  it  is  because  there  is  no  light  in  them. 
But  the  design  of  this  text  is  not  to  make  the 
very  words  and  syllables  the  judges  of  truth, 
but  the  meaning  and  sense  of  them:  I  prove  it 
thus. 

Suppose  I  doubt  whether  Christ  made  a 
real  and  proper  satisfaction  to  the  justice  of 
God  for  the  offences  of  man;  I  compare  this 
with  the  words  of  scripture,  and  I  find  there, 
that  Christ  redeemed  us  from  the  curse,  he 
bare  our  sins  on  his  body,  he  was  made  a  sac- 
rifice for  sin,  he  is  our  propitiation  or  atone- 
ment; but  I  cannot  find  the  words  real  and 
proper  satisfaction  in  scripture;  how  then  must 
I  juuge  whether  this  be  truth,  or  no?  I  cannot 
do  it  by  the  mere  words,  for  these  are  differ- 
ent; but  by  its  agreement  in  sense  and  mean- 
ing with  those  other  scriptural  expressions,  I 
fjnd  it  to  be  a  Divine  truth. 

I  prove  it  by  another  instance  thus.  Sup- 
pose I  am  told  that  I  must  subdue  my  pride 
and  vanity  of  mind,  and  that  I  must  repent  of 
all  backbiting  and  intemperance,  of  which  I 
have  been  guilty,  if  ever  I  would  be  saved:  I 
consult  my  Bible,  and  there  1  find  that  I  must 
repent  of  sin,  that  I  must  mortify  the  deeds  of 
the  body,  that  I  must  crucify  the  flesh  with  its 
lusts,  that  I  must  pluck  out  my  right  eye,  and 
cut  off  my  right  hand,  if  I  would  enter  into  the 
Kingdom  of  heaven.  Now  how  shall  I  know 
what  is  my  duty?  Surely,  the  literal  sense  of 
the  words  cannot  be.  How  then  shall  I  find 
fny  duty,  but  by  explaining  the  spiritual  sense 


Qu.  X.  a  sufficient  fir  of esnon?  115 

of  these  metaphors,  in  which  scripture  so  much 
abounds?  A  right  hand,  and  a  right  eye,  signifies 
those  sins  which  are  beloved  as  those  members 
of  the  body;  and  then  I  must  draw  such  conse- 
quences as  these,  viz.  If  sin  must  be  repented 
of,  then  backbiting  and  intemperance  must  be 
repented  of,  for  they  are  sins;  and  pride  and 
vanity  of  mind  must  be  subdued  for  the  same 
reason. 

If  the  words  of  scripture  may  not  be  treated 
in  this  manner,  and  applied  to  solve  any  doubt 
or  difficulty  by  explications  and  inferences,  the 
scripture  cannot  be  a  sufficient  test  of  truth 
and  error;  and  if  this  method  be  allowed,  then 
it  becomes  also  a  sufficient  test  of  Christian 
knowledge  in  order  to  Communion;  which  is 
all  that  I  contend  for. 

3d  Consideration.  Most  of  the  books  of  scrip- 
ture were  written  at  different  times,  and  upon 
very  different  occasions,  to  reprove  some  par- 
ticular vices,  to  refute  some  special  errors  or 
heresies,  to  instruct  in  some  particular  affairs 
relating  to  doctrine  and  duty,  in  such  expres- 
sions as  were  most  exactly  suited,  and  divinely 
proper  to  answer  those  special  designs.  The 
metaphors  and  figures  of  speech  there  used 
were  weli  known,  or  well  explained,  in  that 
age,  and  accommodated  to  the  genius  and  un- 
derstanding of  those  persons,  for  whose  benefit 
they  were  first  written:  And  by  these  Divine 
writings  we  have  sufficient  direction  to  find 
out  all  necessary  truths  and  duties  at  all  times, 
ip  all  nations,  and  ages  of  the  church,  by  com- 
parison of  things,  and  just  inferences.  Now 
though  God  foreknew  what  errors  would  arise 


1 16  Are  mere  scripture  words       Qu.  X. 

in  every  age,  yet  it  is  impossible  that  so  small 
a  book  as  the  New  Testament,  could  mention 
and  refute  every  error  that  might  possibly 
arise,  or  forbid  every  particular  vice  or  cor- 
ruption that  might  spring  up  in  following 
ages;  and  all  this  in  express  words,  and  in 
terms  most  directly  opposing  those  sins  and 
errors  which  are  almost  infinite,  and  as  yet  had 
no  being.  Therefore  without  any  derogation 
from  the  sufficiency  of  scripture,  we  may  justly 
allow,  that  it  is  possible  for  wise  and  pious  men, 
that  live  in  those  succeeding  ages,  to  explain 
the  general  sense  of  scripture  in  such  expres- 
sions, as  may  more  directly  and  effectually 
guard  against  the  sins  and  heresies  of  the  age; 
this  is  certainly  needful  in  order  to  instruct 
the  ignorant;  and  some  confession  of  this  kind 
may  be  proper  and  necessary  in  times  of  error, 
to  keep  the  Communion  of  the  Churches  of 
Christ  pure  and  holy;  yet  this  also  may  be  clone, 
as  I  have  shewn  before,  without  an  express 
imposition  of  any  set  human  forms;  but  it  can 
never  be  done  effectually  by  making  the  mere 
words  of  scripture  a  test  of  Communion,  which 
in  all  ages  heretics  have  learnt  to  pervert  to 
their  own  sense. 

4th  Consideration.  The  sufficiency  of  scrip- 
ture, for  our  rule  of  faith  and  practice  in  re- 
vealed religion,  does  not  signify  a  sufficiency 
of  the  .bare  words  and  syllables  of  scripture,  to 
declare  every  particular  article  of  doctrine  or 
duty  in  direct  and  express  terms:  But  that  it 
sufficiently  includes  and  contains  them  all;  so 
that  by  a  most  easy  and  obvious  exercise  of 
reason,  all  necessary  truths  and  duties  maybe 


Qu.'X.  a  sufficient  fir  oft  asion?  \17 

found,  either  in  express  words,  or  in  easy,  plain* 
and  natural  consequences;  and  that  there  is  no 
need  of  old  traditions,  nor  any  new  inventions 
of  men.  The  sufficiency  of  natural  light,  to 
direct  innocent  man  in  natural  religion,  does 
not  signify  that  all  the  general  and  particular 
articles  of  it  were  written  actually,  and  con- 
stantly abiding  in  the  mind,  but  that  they  arc 
plainly  and  easily  deduciblc  by  natural  reason. 
So  a  book  is  said  to  be  sufficient  to  teach  any 
art  or  science,  if  it  contains  all  the  main  prin- 
ciples of  it,  so  that  all  the  parts  of  this  art  or 
science,  may  be  very  easily  learnt  thereby. 

The  New  Testament  is  sufficient  to  teach  us 
the  holy  skill  of  prayer,  because  it  includes 
every  thing  necessary  for  that  duty;  and  the 
Lord's  prayer  has  been  generally  esteemed  a 
perfect  model  for  that  part  of  w  or  ship;  yet  a  . 
child  may  say  over  all  the  words  of  the  Lord's 
prayer,  and  know  not  at  all  how  to  pray:  And  if 
it  were  possible  for  a  strong  memory  to  repeat 
all  the  New  Testament  by  heart,  it  would  not 
be  a  sufficient  proof,  that  that  person  was  ac- 
quainted with  the  Divine  skill  of  praying.  So 
the  Bible  is  abundantly  sufficient  to  furnish  a 
preacher  for  his  work;  but  if  he  could  say  never 
so  many  of  the  words  of  the  Bible  without  book, 
it  would  not  be  a  proper  test  of  his  ability  to 
preach.  This  spiritual  furniture  and  skill  for 
the  performance  of  praying  or  preaching,  is  to 
be  obtained  by  comparing  several  parts  of  the 
Bible  together,  by  learning  their  sense  and 
meaning,  and  by  drawing  proper  inferences 
from  several  passages  of  it,  and  knowing  how 
to  apply  them  to  all  particular  cases  in  sermons 


118  Are  mere  scrifiture  ioords       Qu.  X. 

and  prayers:  The  same  may  be  said  in  propor- 
tion concerning  the  furniture  and  fitness  of  a 
person  to  be  admitted  to  Christian  Communion. 
Now  in  order  for  a  man  to  manifest  that  he  has 
the  spiritual  skill  and-furniture,  he  must  ac- 
quaint me  in  some  other  words,  what  he  means 
by  these  words  of  scripture  that  he  can  repcj 
by  memory. 

It  is  not  at  all  inconsistent  with  the  clearness 
and  perfection  of  scripture,  that  the  unlearned 
should  use  their  reason  in  finding  out  doctrines 
and  duties,  by  comparing  scripture  with  scrip- 
ture,and  drawing  general  inferences  from  the 
practice,  example,  and  occasional  speeches  of 
Christ  and  his  apostles;  as  it  has  never  been 
counted  inconsistent  with  the  clearness  and 
perfection  of  it,  that  learned  men  must  translate 
the  Greek  and  Hebrew  into  our  mother-tongue: 
For  the  Bible  in  Greek  and  Hebrew,  is  more 
insufficient  to  lead  a  poor  English  man  to 
heaven  without  translation,  than  an  English 
Bible  is  to  lead  him  thither,  without  the  exer- 
cise of  his  reason  in  explications  and  infer- 
ences. 

The  plain  and  natural  consequences  of  scrip- 
ture, have  in  a  larger  sense  been  often  called 
scripture  itself;  and  have  always  been  justly 
allowed  as  sufficient  to  determine  any  contro- 
versy in  religion,  or  prove  any  truth,  or  refute 
any  error.  The  example  of  Christ  and  his 
apostles,  shew  us  the  use  and  the  necessity  of 
consequences;  they  argued  in  this  manner 
against  their  opponents,  who  did  not  acknowl- 
edge their  Divine  commission.  Chiiiin^worth 
himself  fin  that  famous  paragraph  of  his  whiclj 


Qu.  X.  a  sufficient  firofc§sio?i?  119 

is  so  often  cited)  acknowledges  that  plain  in- 
ferences frqm  scripture  make  up  part  of  our 
religion:  The  Bible,  saith  he  with  emphasis, 
the  Bible  is  the  religion  of  protestants;  what- 
soever else  they  believe  besides  it,  and  the  plain 
irrefragable  indubitable  consequences  of  It, 
well  may  they  hold  it  as  a  matter  of  opinion, 
but  not  as  a  matter  of  faith  and  religion. 

Nor  is  it  necessary  to  the  plainness,evidence, 
and  strength  of  any  consequences  of  scripture, 
that  all  persons  should  own  them,  and  none  de- 
ny them;  for  the  plainest  and  most  open  truths 
have  been  denied  by  some  persons  in  all  ages, 
through  want  of  attention,  through  false  edu- 
cation, through  the  prepossession  of  other 
opinions,  through  the  attachment  to  a  party, 
through  obstinacy  of  temper,  and  blind  zeak 
But  all  the  consequences  of  scripture,  that  are 
necessary  to  faith  and  practice  in  order  to  sal- 
vation, are  so  plain,  that  an  honest,  sincere,  and 
diligent  person,  though  wtak  in  understand- 
ing, may  easily  find  them  out  by  reading,  medi- 
tation, humble  prayer,  and  readiness  to  receive 
the  truth  in  the  love  of  it. 

Here  let  it  be  noted,  that  the  necessary  con- 
sequences of  scripture,  may  be  called  the  doc- 
trine of  scripture;  though  the  consequences  of 
the  doctrines  of  Luther,  Calvin,  or  any  other 
man,  may  not  be  called  their  doctrines;  because 
the  Spirit  of  God,  who  searcheth  the  deep 
things  of  God,  well  knew  all  the  propositions 
and  consequences  that  ever  could  be  drawn, 
and  fairly  deduced  from  the  words  of  scripture, 
when  he  first  inspired  the  sacred  writers;  and 
therefore  he  designed  them  ail  as  certain  and 


; 


120  Are  mere  scrljtture  words       Qu.  X. 

Divine  truths.  But  it  is  not  so  with  men,  who 
may  hold  such  opinions  as  arc  attended  with 
unhappy  consequences,  which  yeit  they  them- 
selves may  not  be  aware  of,  or  perhaps  may 
expressly  deny. 

5th  Consideration.  The  most  perfect  rule 
always  needs  a  proper  application  to  every  par 
ticnlar  case;  and  this  does  not  at  all  diminis 
its  perfection,  nor  lessen  its  perspicuity.  Scrip- 
ture is  still  the  perfect  and  final  judge  of  truth 
and  duty  in  things  sacred,  though  every  man 
must  apply  the  words  and  sense  of  scripture 
to  his  own  case,  for  his  own  instruction,  edifi- 
cation, and  salvation;  and  every  church,  for 
their  own  practice  of  Communion,  must  apply 
the  words  of  scripture  according  to  their  own 
best  judgment.  The  law  is  a  perfect  judge  of 
right  and  wrong  in  things  civil,  though  it  must 
be  applied,  by  the  reason  and  wisdom  of  man, 
to  particular  cases.  A  rule,  or  square,  is  not 
imperfect  because  it  requires  the  hand  of  the 
builder  to  apply  it,  in  order  to  measure  the 
house  or  the  wall.  We  are  not  brutes  that 
cannot  reason,  nor  mere  white  paper,  fit  to  take 
nothing  but  the  express  stamp  of  letters  and 
syllables;  reasoning  is  one  of  our  noblest  pow- 
ers, and  God  demands  its  exercise:  We  are 
bid  to  search  the  scHptures,  and  compare 
spiritual  things  with  spiritual.  It  is  impossible 
to  transfer,  or  apply,  any  general  sentence  of 
scripture  to  particular  exhortations,  reproofs, 
instruction,  conviction,  or  comfort  forxmrselves 
or  others,  without  deducing  consequences,  and 
thereby  bringing  the  general  words  to  our  daily 
present  occMJlkis:  Nor  Is  it  possible  for  any 


Qv.  X.  a  8iifficien? profession?  12  i 

persons  to  be  admitted  into  a  church  of  Christ, 
upon  just  and  regular  grounds,  without  com- 
paring their  personal  characters,  their  confes- 
sions, and  their  practice  with  the  word  of  God, 
by  the  exercise  of  our  reason,  and  applying  to 
that  particular  case,  what  we  derive  and  infer 
from  general  rules,  or  parallel  examples;  now 
all  this  cannot  be  done  without  making  use  of 
the  consequences  of  scripture. 

6th  Consideration.  This  test  of  Christian 
knowledge,  this  supposed  rule  of  Communion, 
is  not  found  among  the  express  words  of  scrip- 
ture. I  might  therefore  ask  leave  of  our  Pro- 
testant brethren,  who  strenuously  maintain  this 
principle,  to  make  an  address  to  them,  in  their 
own  language,  thus:  "Surely  if  this  rule  of 
Christian  Communion  be  of  such  absolute 
necessity  to  maintain  peace,  and  secure  truth, 
we  may  wonder  why  it  is  not  written  down  ex- 
pressly in  scripture.  Has  Jesus  Christ  so  little 
consulted  the  peace  of  his  churches,  and  the 
truth  of  his  Gospel,  as  to  neglect  so  necessary 
a  rule  of  church  Communion,  without  which 
you  suppose,  that  neither  peace  nor  truth  can 
be  maintained?  O  what  a  world  of  strife  and 
confusion  in  the  churches  might  have  been 
prevented,  by  an  express  appointment  of  the 
words  of  scripture^to  be  the  universal  test  of 
knowledge  for  Christian  Communion?  Is  the 
scripture  so  careful  to  express  all  things  neces- 
sary, and  yet  is  this  omitted?  May  T  not  thence 
infer,  according  to  your  own  principles,  that 
this  rule  of  Communion  is  not  necessary?  In- 
deed, in  my  opinion,  it  is  so  far  from  being 
written  in  the  Bible  in  express  words,  that  by 
11 


122  May  all  Protestants  Qu.  XI. 

all  the  exercise  of  my  reason,  I  cannot  derive 
it  from  my  Bible,  by  any  plain  or  certain  con- 
sequence; I  have  not  yet  seen  evidence  enough 
to  believe  it  to  be  a  sufficient,  or  an  appointed 
rule;  much  less  of  so  absolute  necessity  to. 
Christian  Communion,  truth,  or  peace." 


QUESTION    XI. 

Whether  all  sorts  of  Protestants  may  join  /o;-. 
gether  as  members  of  the  same  church? 

Section  1.  BY  the  name  Protestant,  I  in- 
tend not  only  those  that  protested  against  the 
corruptions  of  the  Roman  church,  and  the  edict 
of  the  emperor  in  Germany,  at  the  beginning 
of  the  reformation,  but  I  include  also  all  that 
hold  the  same  general  principle,  making  the 
Bible  the  only  and  perfect  rule  of  faith  and 
manners,  and  giving  every  single  person  a 
right  to  judge  for  himself  concerning  the  sense 
and  meaning  of  the  Bible  in  matters  .  of  reli- 
gion, and  to  practise  according  to  his  own  sen- 
timents in  things  sacred. 

Now  if  the  question  be  put,  Whether  all 
such  persons  professing  the  same  Protestant 
principle  with  all  their  different  sentiments, 
may  be  united  in  the  same  church,  I  answer, 
1.  It  is  impossible,  and  they  cannot.  2.  It 
is  unlawful,  and  they  ought  not.  3.  If  it 
were  both  possible  and  lawful,  yet  it  is  highly 
inexpecfcent,  and  therefore  it  should  not  be 
done. 


^Qu.  XI.      join  in  the  same  Church?  123 

First>  It  is  impossible,  and  they  cannot  join  in 
the  same  Communion.  There  are  some  ac- 
tions necessary  in  order  to  Christian  Commu- 
nion in  worship,  which  are  appointed  in  gener- 
al in  the  holy  scripture,  but  must  be  perform- 
ed in  some  particular  and  determinate  way: 
now  this  in  the  very  nature  of  things  makes  it 
necessary  to  determine  the  words  of  scripture 
to  *&  particular  sense;  and  different  sects  of 
Protestants  determine  these  words  in  such 
different  ways,  as  will  often  be  exceeding  hard, 
and  sometimes  utterly  impossible,  to  be  recon- 
ciled and  made  consistent  in  one  Communion: 
as  for  instance, 

1.  Some  cannot  in  conscience  attend  upon 
the  ministry  of  a  person,  who  has  not  been  or- 
dained by  the  imposition  of  the  hands  of  a  dioce- 
san bishop,  for  they  think  him  no  minister  of 
Christ;  others  refuse  him  for  a  minister,  who 
has  not  had  the  hands  of  several  presbyters  im- 
posed in  his  ordination;  and  there  are  a  third 
sort  again,  that  think  either  of  these  two  ordi- 
nations to  be  unnecessary,  if  not  unlawful;  and 
believe  him  no  minister  of  Christ,  unless  he  be 
chosen  by  a  congregation,  and  set  apart  to. 
that  work  amongst  them  by  fasting  and  prayer. 

Note,  That  I  speak  here  of  those  that  are 
each  of  them  strict  and  rigid  in  the  extremes 
of  their  own  way,  honest  and  sincere  in  the 
main,  but  zealous  and  obstinate  in  their  own 
principles;  now  these  can  never  join  under  one 
ministry,  unless  their  minister  has  passed 
through  all  these  three  sorts  of  ordinations* 
which  is  not  to  be  expected. 


12-i  May  ull  Protestants  Qu.  X. 

2.  Some  think  it  utterly  unlawful  to  pray  in 
public  without  a  form,  lest  rash- and  hasty  ex* 
prcssions  be  uttered  before  Gcd,  Eccles.  v,  2. 
Others  think  it  equally  unlawful  to  use  a  form, 
of  prayer,  lest  they  quench  the  spirit  which  is 
given  to  teach  them  to  pray,  1  Thess.  v,  19; 
Kph.  vi,  18; -and  how  can  these  possibly  join  in 
the  same  prayer? 

3.  Some  esteem  the  Lord's  prayer  so  glori- 
ous, so  perfect,  and  so  universal  a  prayer  for 
all  times  and  ages,  that  it  should  never  be 
omitted  in  public  worship;  others  fancy  it  un- 
lawful to  be  used  at  all  as  a  prayer,  ever  since 
the  Spirit  was  given  to  men  at  the  ascension 
of  Christ,  because  it  is  in  their  sense  a  confine- 
ment of  the  Spirit  to  a  form  of  words. 

4.  Some  think  the  practice  of  singing  the 
praises  of  God,  to  be  a  necessary  part  of  Chris- 
tian worship,  and  cannot  persuade  themselves  to 
live  without  it;  others  esteem  it  a  mere  anti- 
christian  invention,  and  they  dare  not  be  pres- 
ent for  a  moment  in  an  assembly  that  sings, 
iest  they  give  countenance  to  false  worship 
and  superstition;  and  if  any  other  music  be 
joined  to  the  voice,  they  count  it  still  more 
heinous  and  abominable. 

5.  Some  believe  the  Lord's  supper  cannot 
be  celebrated  aright  at  noon,  because  it  was 
instituted  in  the  evening,  am!  is  called  a  sup- 
per; others  that  "live  scattered  at  great  distances 
in  a  wide  country  parish,  can  never  meet  to 
communicate  in  an  evening,  especially  four  or 
five  months  in  the  winter;  and  they  think  the 
Lord's  supper  at  noon   is    a  very   lawful  and 


Qu.  XI.      join  in  the  same  Church?  12£ 

proper  practice,  and  necessary  to  them,   be- 
cause otherwise  they  cannot  attend  it. 

6.  Some  suppose,  that  it  is  very  irreverent 
and  unlawful  to  communicate  in  a  sitting  pos- 
ture, and  think  it  their  duty  to  kneel,  when 
they  receive  the  seal  of  the  greatest  of  blessings 
from  the  hands  of  God;  others  think  no  other 
posture  of  body  lawful  besides  sitting,  because 
it  is  a  feast,  and  was  instituted  with  the  proper 
gestures  at  a  table;  and  many  foreign  protes- 
tants  esteem  sitting  to  have  too  much"  famil- 
iarity and  irreverence,  and  kneeling  too  much 
like  adoration  of  the  bread,  and  therefore  al- 
ways stand  at  that  ordinance.  And  here  we 
may  suppose  some  narrow  spirited  Christians, 
of  each  sort,  that  dare  not  be  present  at  the 
sacrament,  where  a  different  gesture  is  used, 
lest  they  seem  to  encourage  a  sinful  practice 
by  their  communicating  together. 

7.  Some  are  persuaded,  that  none  have  a 
right  to  the  Communion  that  were  not  baptized 
by  dipping,  and  that  upon  a  profession  of  their 
faith,  tor  they  count  all  the  rest  unbaptized; 
and  these  can  never  join  at  the  Lord's  supper, 
yiiih  a  minister  or  people  that  were  only  bap- 
tized in  infancy  by  sprinkling,  and  think  that 
sufficient. 

8.  Some  are  satisfied  that  there  is  no  holy 
<tay  in  the  week  but  Saturday,  or  the  seventh, 
and  they  require  public  worship  and  the  Com- 
munion on  that  day;  others  think  the  first  day 
of  the  week  is  alone  holy,  and  they  demand  the 
celebration  of  the  Lord's  supper  on  that  day 
constantly;  nor  can  they  leave  all  the  common 

*11 


126  Matj  all  Protestants  Qu.  XI. 

businesses  of  life  to  attend  on  the  worship  of 
Saturday. 

Now  every  man  sees  how  impracticable  it  is 
to  bring  these  different  sorts  of  protestants  to 
the  settled  Communion  of  the  same  church. 
I  confess  I  have  represented  their  different 
sentiments  in  their  extremes,  and  in  the  high- 
est degrees  of  opposition;  but  it  must  be  grant- 
ed also,  that  several  such  sort  of  Christians  are 
to  be  found,  whose  weaker  judgments  and 
warm  zeal,  have  carried  these  matters  to  the 
same  extremes  of  opposition  in  which  I  have 
represented  them;  therefore  my  argument 
stands  good,  and  such  a  promiscuous  Com- 
munion appears  impossible. 

Yet  here  I  would  lay  down  this  caution;  that 
though  these  sorts  of  protestants  are  necessa- 
rily excluded  from  mutual  Communion,  it  is 
not  because  either  of  them  are  unworthy  of  it, 
or  because  it  is  unlawful  to  communicate  with 
each  other,  but  merely  because  their  different 
and  contrary  forms  of  worship  render  it  im- 
possible. Let  them  not  therefore  censure  or 
judge  one  another,  but  so  far  as  true  piety  ap- 
pears, let  them  account  each  other  good  Chris- 
tians, and  be  ready  to  do  all  proper  Christian 
offices  for,  and  toward  each  other;  and  let 
them  wait  till  God  shall  convince  either  of 
them  of  their  excessive  rigor,  and  unreasona- 
ble strictness,  in  their  particular  opinions,  and 
in  the  mean  time  let  them  be  heartily  willing 
to  join  with  each  other  in  such  parts  of  wor- 
ship in  which  they  agree,  where  just  occasions 
may  require  it., 


Qu.  XI.        join  in  the  same  Church?  127 

Secondly,  if  the  thing  were  possible,  and 
such  a  mingled  Communion  of  all  professed 
protestants  could  be  practised,  yet  there  are 
some  cases  wherein  it  would  be  unlawful,  and 
ought  not  to  be  practised:  For  several  persons 
may  believe  the  Bible  to  be  the  only  and  per- 
fect rule  of  faith  and  duty,  and  yet  may  put 
such  a  sense  upon  it,  as  is  either  dishonorable, 
dangerous,  or  destructive  of  the  Christum 
faith;  I  have  made  this  appear  at  large  under  the 
foregoing  question;  there  I  have  shewn  that 
there  may  be  Anthropomorphite  and  Arian 
protestants,  Sabellian,  Socinian,  and  Pelagian; 
rational,  and  enthusiastic;  literal  and  allegoric- 
al; Calvinist,  Arminian,  and  Antinomian; 
there  I  have  largely  proved,  that  persons  pro- 
fessing the  Bible,  may  deny  the  divinity  and 
satisfaction  of  Christ,  the  real  resurrection  of 
Christ,  the  operations  of  the  Holy  Spirit,  the 
final  resurrection  of  the  body,  and  several  oth- 
er such  important  doctrines,  by  turning  the 
expressions  of  scripture  to  a  mere  allegorical 
and  figurative  sense:  Now  as  a  certain  author 
says,  "If  a  man  use  the  words  of  scripture,  but 
impose  a  very  different  and  new  sense  upon 
them,  he  may  thereby  as  well  bring  in  a  new 
Gospel,  as  if  he  used  words  of  his  own;  and  so 
he  subjects  himself  justly  to  the  anathema, 
or  curse  of  the  apostle,  Gal.  i,  8,  9,  Js  %vo 
said  before,  so  say  I  now  again,  if  any  man 
preach  any  other  Gos/iel  unto  you  than  that  ye 
have  received,  let  him  be  accursed."  It  is  a 
very  just  and  remarkable  saying  to  this  pur- 
pose of  Doctor  Reynolds,  in  conference  with 
Hart:  "He  who  believes  the  words  of  Christ, 


128  May  all  Protestants  Qu.  XI. 

in  the  sense  of  Antichrist,  and  rejects  the 
sense  of  Christ,  and  his  Spirit,  is  not  a  Chris- 
tian, but  is,  in  deed  and  truth,  antichristian." 
Now  with  such  sort  of  persons,  Christian  Com- 
munion ought  not  to  be  maintained,  for  they 
who  deny  the  Christian  faith,  can  have  no 
right  to  the  special  ordinances  of  Christ. 

Thirdly,  if  such  a  promiscuous  Communion 
of  all  professing  protestants  were  both  possi- 
ble and  lawful,  yet  it  is  highly  inexpedient. 
Now  the  apostle  has  determined  it,  that  things 
which  are  utterly  inexpedient,  and  such  as 
hinder  the  edification  of  the  church,  should 
not  be  practised,  1  Cor.  x,  2,  3. 

The  great  and  evident  inexpediency,  and 
the  many  inconveniences  of  such  a  Communi- 
ty, will  appear  under  the  following  heads. 

Sect.  2.  1st  Inconvenience.  What  amost 
uncomfortable  Communion  would  Christians 
have  among  brethren  and  sisters,  in  the  same 
Community  of  such  wild  and  distant  principles, 
as  those  ten  differences  of  Christians  I  have 
reckoned  up  under  the  former  question?  Read 
over  all  their  opinions  again,  and  say,  how  ut- 
terly inexpedient  is  it  that  these  should  be 
united  in  one  church!  What  fellowship  has- 
righteousness  with  unrighteousness?  and  what 
Communion  has  light  with  darkness?  and  what 
concord  has  Christ  with  Belial,  or  what  part 
hath  he  that  believeth  with  an  Infidel?  and 
what  agreement  hath  the  temple  of  God  with 
idols?  2  Cor.  vi,  14,  15,  16.  For  he  that  dis- 
believes any  necessary  articles  of  the  Christian 
faith,  we  may  rank  him  among  the  Infidels. 


Qu.  XI.        join  in  the  name  Church?  129 

Christian  Communion,  in  the  pleasure  and 
profit  of  it,  consists  very  much  in  an  union  of 
hearts  in  constant  public  worship,  in  praying 
occasionally  with  one  another,  and  conferring 
together  about  Divine  things:  But  what  bonds 
of  charity  can  unite  their  hearts,  where  one 
justly  suspects  the  others'  faith  in  points  of 
greatest  importance?  How  can  they  join  with 
pleasure  in  hearing  the  same  word  of  God, 
while  their  sense  and  meaning  under  those 
words  is  so  extremely  different,  and  contrary 
to  each  other,  as  light  and  darkness,  as  God 
and  the  creature,  as  heaven  and  earth?  What 
pleasure  in  joining  to  address  the  same  Sa- 
vior, while  one  believes  him  to  be  the  true 
and  eternal  God,  the  other  thinks  him  but  a 
mere  man?  What  harmony  is  there  in  their 
joys  and  praises,  while  one  adores  this  re- 
deemer for  bearing  the  punishment  of  all 
his  sins,  and  dying  as  a  sacrifice  in  his  stead; 
and  the  other,  by  the  same  expressions  of 
adoration,  only  gives  him  thanks  for  confirm- 
ing his  doctrine  of  remission  of  sins  by  becom- 
ing a  martyr  for  it?  What  delight  can  the 
members  of  the  same  church  take  in  convers- 
ing with  each  other,  who  differ  so  widely  even 
in  things  of  experimental  and  practical  godli- 
ness? While  one  is  relating  the  power  and 
freedom  of  Divine  grace  in  convincing  him  of 
sin,  and  shining  into  his  heart  to  give  him  the 
saving  knowledge  of  the  Gospel,  in  turning 
his  mind  from  earth  to  heaven,  and  changing 
his  whole  soul,  with  all  the  powers  of  it,  into 
a  Divine  temper,  in  securing  him  from  this 
and  that  temptation,  and  over-ruling  his  spirit 


130  May  all  Protestants  Qu.  XL 

to  persevere  in  the  paths  of  holiness;  the  oth- 
er believes  that  Divine  grace  and  power  has 
no  hand  in  all  this;  but  what  is  only  providen- 
tial, by  external  means  and  helps;  and  that  this 
piety  is  really  to  be  ascribed  to  the  freedom 
of  his  own  will;  and  perhaps  a  third  person 
shall  interpose,  and  say  in  Antinomian  lan- 
guage, "There  is  no  need  you  should  be  so 
solicitous  about  these  lesser  matters  of  free- 
dom from  temptation,  or  the  mortification  of 
sin,  either  by  Divine  grace,  or  by  your  own 
will;  if  you  are  but  a  believer  in  Christ,  and 
your  faith  be  strong,  sin  cannot  do  you  hurt,  and 
you  shall  certainly  be  saved."  What  wretch- 
ed Communion  in  prayer,  or  holy  conference, 
must  be  maintained  among  fellow-members 
of  the  same  church,  whose  opinions  are  so 
fearfully  divided? 

Sect.  3.  2d  Inconvenience.  What  an 
unhappy  station  must  a  minister  have  amongst 
such  a  people?  How  difficult  to  fulfil  his  min- 
istrations of  prayer  and  preaching  without  of- 
fence? Or  rather  how  impossible?  Surely  the 
work  'of  a  preacher  is  to  explain  the  scrip- 
ture to  his  hearers;  but  he  can  hardly  step  out 
beyond  the  very  express  words  of  scripture, 
but  he  breaks  in  upon  some  of  their  darling 
sentiments:  He  can  scarce  comment  upon  any 
text,  but  he  opposes  the  one  side  or  the  other 
of  two  contrary  opinions,  and  grieves  some  of 
the  flock:  He  can  hardly  speak  of  the  person 
of  Christ  Jesus  the  Mediator,  but  he  offends 
the  Arian,  the  Samosatenian,  or  Athanatian: 
He  can  scarce  express  any  thing  about  the  re- 


Qu.  XI.      join  fn  the  name  Church?  13  i 

demption  and  atonement  of  Christ,  but  lie 
awakens  either  the  Calvinist,  or  the  Socinian, 
to  jealousy,  and  affronts  their  sacred  doctrines: 
He  must  not  ascribe  glory  to  the  Father,  Son, 
and  Spirit,  lest  he  displease  the  Unitarians  in 
his  assembly;  nor  must  he  neglect  it,  lest  the 
Trinitarian  take  umbrage.  He  dares  not  name 
the  word  perseverance,  lest  the  Arminian  be 
.angry;  and  if  he  should  talk  of  falling  from 
.grace,  the  Calvinist  trembles,  and  half  des- 
pairs. 

And  as  preaching  would  be  rendered  almost 
impracticable,  unless  he  confined  himself  only 
to  mere  moral  duties,  such  as  Seneca  might 
preach;  so  all  his  ministrations  in  prayer  and 
thanksgiving  would  be  most  unhappily  per- 
plexed and  confined:  He  must  not  pray  for 
forgiveness  of  sins,  for  the  Antinomian  believ- 
er does  not  want  it;  nor  for  almighty  sancti- 
fying grace,  for  the  remonstrant  Christian 
knows  no  need  of  it:  He  must  not  confess 
original  sin,  for  the  Pelagian  disowns  himself 
guilty;  nor  dares  he  mention  a  word  of  the 
imputed  righteousness  of  Christ,  or  justifica- 
tion by  faith  alone,  lest  half  the  assembly  rise 
in  arms  against  him:  Nor  must  he  venture  to 
give  thanks  for  the  free  electing  love  of  God, 
least  two  thirds  of  his  church  shew  a  murmur- 
ing dissent.  Surely  there  is  little  left  for  this 
man  to  talk  of  in  his  pulpit,  but  what  we  may 
borrow  from  Plato,  Plutarch,  or  Epictetus. 

Sect.  4.  To  prevent  this  inconvenience,  the 
patrons  of  this  opinion  assert,  that  a  minister 
ou^ht  not  to  impose  any  particular  sense  on 


i  32  May  all  Protestants         Qu.  XL 

any  of  the  controverted  scriptures  in  hi& 
preaching;  but  all  his  business  is  freely  and 
fairly  to  acquaint  the  people  with  those  vari- 
ous senses  of  scripture,  in  which  the  different 
sects  of  Christianity  have  contrived  to  explain 
it:  He  must  represent  the  reasons  impartially 
on  both  sides,  and  leave  them  to  the  judgment 
of  the  hearers,  without  biassing  of  them  (as  one 
expresses  it)  by  the  needless  declaration  of 
his  own  opinion:  and  they  tell  us,  it  would  be 
much  more  edifying  to  all  Christians,  if  min- 
isters in  their  public  discourses  expressly  as- 
serted no  other  things  than  such  as  all,  who 
read  the  scripture  and  receive  it  for  the  rule 
of  their  faith,  acknowledge  to  be  certain. 

To  this  I  reply.  1st,  What  poor  food  would 
this  be  for  hungry  and  thirsty  souls  to  be  treat- 
ed with  nothing  else  in  a  Christian  church,  but 
the  mere  inculcation  of  moral  duties,  or  the 
narration  of  Christian  controversies?  What 
support  could  a  weary  and  heavy  laden  sinner, 
bowed  down  and  broken  with  a  sense  of  guilt, 
obtain  from  such  a  discourse?  Must  a  poor 
perishing  creature,  under  the  fears  of  the 
wrath  of  God,  have  no  relief  given  it  from  a 
just  and  full  explication  of  the  sacrifice  of 
Christ,  because  the  Socinian  does  not  believe 
it?  And  must  a  wreak  Christian,  conflicting 
long  with  sins  and  temptations,  have  no  en- 
couragement from  the  doctrine  of  inward  ef- 
fectual grace,  lest  the  Arminian  take  offence 
at  it?  Is  this  that  way  of  preaching  that 
Christ  has  ordained  to  save  guilty  and  impo- 
tent creatures,  by  a  deep  silence  of  the  true 


QtT.  XI.        join  in  i he  same  Churc/i?  133, 

and    only  relief,  or  a  mere  dubious  proposal 
of  it? 

2ndlv.  Besides,  how  can  a  minister  answer 
it  to  God,  or  his  own  conscience,  if  he  sees 
errors  in  matters  of  importance  growing 
amongst  men,  perhaps  in  his  own  church  too, 
and  docs  not  attempt  to  prevent  or  refute 
them  by  his  best  interpretation  of  the  word  of 
God?  Is  he  not  set  for  the  defence  and  con- 
firmation oj  the  Gospel,  1  Phil,  vii,  17;  is  he 
not  bound  to  maintain  sound  doctrine,  and  to 
teach  no  other,  1  Tim.  i,  3;  must  not  he  con- 
tend earnestly  for  the  faith  once  delivered  to  the 
saints?  Jude  3.  How  narrow  is  the  work  of  a 
Gospel  minister,  and  how  much  less  useful  is 
his  labor  or  his  office,  yl  he  be  forbid  this  ser- 
vice to  Christ,  and  the  church? 

There  were  some  little  points  of  contro- 
versy, in  the  apostles'  days,  about  the  lawful- 
ness of  meats,  Sec  which  if  they  were  never 
determined,  would  not  be  destructive  to 
Christianity;  concerning  these,  the  apostle  at 
some  seasons  directs  to  keep  our  faith,  or 
opinion,  to  ourselves,  Rom.  xiv,  22.  Yet  at 
other  times  he  bids  Timothy  preach  his  own 
sense  of  them,  and  declare  for  Christian  lib- 
erty, and  the  free  use  of  food.  1  Tim.  iv,  6, 
If  thou  jiut  the  brethren  in  mind  of  these  things, 
thou  shalt  be  a  good  minister  of  Jesus  Christ,  Sec. 
Now  can  we  think  that  Timothy  should  pub- 
licly give  his  sense  in  such  circumstantial 
things,  and  yet  not  give  it  in  the  most  impor- 
tant matters  of  the  satisfaction  and  atonement 
of  Christ,  and  the  doctrines  of  the  efficacious 
mnctifuing^grace  of  the  Sfiirit?  Read  2  Tim. 
12 


134  May  alt  Protestants  Qu.  XI. 

ii,  14,  15,  18,  23,  &x.  Tit.  i,  9,  10,  13;  and  ii, 
1,  2;  and  judge  if  the  apostle  requires,  or 
even  indulges  those  young  preachers  to  pro- 
pose important  doctrines  in  such  a  doubtful 
way,  as  may  minister  questions,  and  gender 
strifes;  and  in  such  an  indifferent  manner,  as 
though  it  was  no  matter  which  opinion  his 
hearers  embraced:  surely  this  would  be  the 
way  to  keep  men  ever  learning,  and  never 
coming  to  a  settled  knowledge  of  the  truth. 

3dly.  I  might  add  in  the  third  place,  how 
can  it  be  supposed,  that  every  minister  who 
has  determined  his  own  sentiments  in  these 
controverted  points,  should  represent  the  dif- 
ferent senses  of  scripture  in  just  and  impartial 
language,  so  as  not  to  favor  either  side. 
Will  not  his  own  opinion  give  a  warmth  of  de- 
livery, or  a  brightness  of  expression,  while  he 
is  representing  the  reasons  of  it?  And  will 
he  not  be  tempted  with  a  cold  and  languid 
iaintness,  to  propose  the  arguments  of  those 
that  differ  from  him?  It  is  utterly  as  un- 
reasonable to  expect  such  an  unbiassed  indii- 
ferency  in  his  explications  of  the  important 
points  in  the  word  of  God,  as  it  is  unrighteous 
to  require  it. 

4thly.  In  the  last  place  I  reply,  that  such  & 
practice  as  this  would  kindle  contentions  in- 
stead of  quenching  them:  it  would  raise  per- 
petual strife  in  the  church,  instead  of  compos- 
ing it;  and  by  relating  the  opinions  and  argu- 
ments on  all  sides,  would  furnish  every  warm 
Temper  with  weapons  offensive  and  defensive, 
10  carry  on  the  controversial  war,  and  fight  it 
out  at  home.     This  thought  naturally  leads  me 


Qu.  XI.      join  in  the  same  Church?  135 

to   mention  the  third  inconvenience,  of  form- 
ing such  a  mixed  and  motley  church. 

Sect.  5.  3d  Inconvenience.  This  sort  of 
Communion  would  be  much  more  likely  to 
tear  itself  to  pieces  by  perpetual  jangles,  dis- 
putes, and  quarrels,  than  to  maintain  peace  and 
unity.  Nor  could  this  pretended  bond  of 
peace,  an  agreement  in  express  words  of 
scripture,  secure  it.  Our  Savior  has  already 
riven  a  fair  decision  of  this  matter,  when  he 
assures  us,  that  a  house  divided  against  itself 
can  never  stand,  Matt,  xii,  25.  These  persons 
that  entertain  so  different  opinions  in  religion, 
might  agree  well  enough  in  the  common  af- 
fairs of  life,  if  they  were  not  joined  in  one 
church,  and  by  that  means  brought  constantly 
to  worship  together;  but  when  they  must  hear 
continually  the  same  sermons,  attend  the  same 
prayers,  and  offer  thanks  to  God  together  in 
the  same  words,  with  different  meanings,  it  is 
not  possible  to  secure  them  from  awakening 
their  jarring  and  contrary  sentiments,  whenso- 
ever any  thing  relating  to  those  subjects  is 
fhentioned;  and  it  is  most  likely  too  it  will 
fouse  their  anger,  their  contempt,  and  their 
uncharitable  censures  of  those  that  differ  from 
them  in  points  of  importance.  Thus  the  pro- 
posed bond  of  peace,  would  become  a  fire- 
brand of  perpetual  war,  till  it  ended  in  divi- 
sions and  desolation. 

And  this  event  may  justly  and  reasonably 
be  expected  upon  the  election  of  every  new 
officer  in  the  church,  as  often  as  death,  or  re- 
moval of  Communion,  or  incapacity,  kc.  give 


i36  May  all  Protestants  Qu.  XI. 

occasion  for  a  new  choice.  Will  not  each 
party  be  zealous  to  elect  a  person  of  their  own 
sentiments?  and  the  church  by  this  means  be 
crumbled  into  many  parties,  and  divided 
amongst  many  candidates?  Thus  the  passions 
of  men  will  have  a  strong  temptation  to  exert 
themselves  in  wrath  and  reproaches;  nor  can 
any  of  them  be  persuaded  to  yield  and  drop 
their  own  candidates,  which  might  be  much 
more  easily  done,  if  the  competitors  were  of 
the  same  opinion. 

Sect.  6.  4th  Inconvenience.  Such  a  prin- 
ciple or  test  of  Communion,  might  in  some 
few  years  quite  change  the  ministers  and  min- 
istrations, the  whole  scheme  and  order  of  a 
church  of  Christ,  from  moderate  Calvinist  or 
Lutheran,  to  Antinomian,  Pelagian,  or  Socin- 
ian,  from  Christian  worshippers  to  antichris- 
tian  idolaters,  and  from  a  temple  of  God  to  a 
synagogue  of  Satan;  and  according  to  this 
rule,  the  church  has  no  power,  nor  right,  to 
prevent  it.  Suppose  a  church  of  pious  Luthe- 
rans, or  Calvinists,  consisting  of  thirty  or  forty 
members,  whereof  but  eleven  or  twelve  are 
men;  if  providentially  six  or  seven  of  these  die 
in  a  iew  years,  and  six  or  seven  bold  Amino - 
mians,  or  Socinians,  are  admitted  on  the  mere 
profession  of  scripture:  they  become  the  ma- 
jority, and  consequently  the  rulers  of  the  whole 
church;  they  choose  pastors,  and  appoint  min- 
istrations and  orders  according  to  their  own 
sense  of  scripture;  what  must  all  the  twenty  or 
thirty  original  members  of  the  church  do,  that 
wallied  and  worshipped  many  years  together 


Ql\  XI.      join  in  the  same  Church?  1  ij" 

in  holiness  and  comfort,  according  to  the  doc- 
trine and  practice  of  Luther,  or  Calvin?  Must 
this  lesser  party  of  men,  and  perhaps  almost  all 
the  women  of  the  church,  sit  still  under  such 
preaching,  and  such  ministration,  as  an  Anti- 
nomian,  or  a  Socinian  pastor  would  entertain 
them  with,  to  their  weekly  public  sorrow,  and 
their  mourning  in  secret  every  day?  Or  must 
they  quietly  depart  from  the  Communion  of 
the  church,  and  each  of  them  seek  their  better 
edification  in  new  churches  where  they  could 
find  it? 

Perhaps  also  this  church  might  be  possessed 
of  many  temporal  advantages,  they  might  have 
a  fair  and  well-built  place  of  worship,  belong- 
ing to  the  Community,  with  gifts  or  annuities 
for  the  support  of  the  ministry  and  the  poor; 
plate  and  linen,  and  other  utensils  for  the  cel- 
ebration of  holy  ordinances  given  to  the 
church:  must  seven  or  eight  professed  Anti- 
nomians,  or  Socinians,  by  this  means  become 
the  possessors  of  it?  And  the  old  members, 
while  they  seek  their  better  edification,  relin- 
quish their  first  society  and  place  of  worship, 
and  all  these  temporal  possessions  at  once, 
which  were  given  for  the  sacred  uses  of  that 
Calvinist  or  Lutheran  church?  And  yet  they 
have  their  own  poor  to  maintain  still,  who 
cannot  find  their  edification  in  the  Socinian, 
or  Antinomian  worship?  Can  that  be  a  neces- 
sary rule  of  church  Communion,  which  would 
thus  injure  the  greatest  part  of  the  church 
(including  the  women)  and  rob  them  ail  of 
their  spiritual  profit,  and  their  outward  v^lvan* 
tages  at  once? 

*\2 


138  May  different  opinions       Qu.  XIL 

The  tables  may  be  turned,  and  the  same  in- 
conveniences would  arise  toaSocinian,  or  Ari- 
tinomian  church,  by  admitting  Calvinists,  or 
Lutherans. 

Now  if  such  a  sort-of  mixed  Communion  be 
impracticable,  unlawful,  and  highly  inexpedi- 
ent, as  I  think  it  is  plainly  proved  beyond  con- 
tradiction, the  question  must  be  determined  on 
the  negative  side,  and  all  sorts  of  Protestants 
cannot  be  members  of  one  particular  church. 

A  very  natural  question  arises  here,  whether 
no  Christians  must  join  in  Communion,  but 
those  that  are  in  all  things  of  the  same  opinion? 
This  shall  be  a  subject  of  my  next  inquiry. 


QUESTION     XII. 

Whether  no  Christians  ?nust  join  in  the  same 
Communion,  but  those  that  are  in  all  things  of 
the  same  opinion? 

Section  1.  I  HOPE  there  is  nothing  that 
I  have  said  in  the  foregoing  discourses  can  be 
interpreted  into  so  narrow  a  sense,  as  to  ex- 
clude all  Protestants  from  the  same  Commu- 
nion, but  those  whose  sentiments  are  exactly 
alike.  This  would  make  all  Communion  im- 
practicable; for  it  will  be  hard  to  find  two  per- 
sons in  the  world,  that  in  every  point  of  religion 
have  the  same  sentiments;  Or  if  here  and 
there  half  a  dozen,  or  half  a  score  Christians 
were  found  that  came  very  near  to  each  other 
5n  opinion,  these  must  every  where  set  up  dis- 
tinct societies  by  themselves:  thus  the  churcli 


Qu.  XII.      join  in  one  Communion?  135 

of  Christ  would  be  crumbled  into  endless  di- 
visions. 

To  this  question  therefore  I  answer  in  the 
first  place,  That  as  the  affairs  of  the  Christian 
world  are  found  in  this  imperfect  state,  it  seems 
generally  most  adviseablc  for  every  person  to 
join  in  constant  and  fixed  Communion  with 
such  a  church,  or  be  admitted  members  of 
such  a  particular  Christian  society,  whose  pub- 
lic profession  comes  nearest  to  his  own  senti- 
ments, where  he  can  possibly  have  opportunity 
to  do  it;  this  Mould  lay  a  foundation  for  the 
greatest  union  and  peace  among  the  members 
of  the  same  church;  considering  the  folly  and 
weakness  of  human  nature,  and  how  much  our 
differences  of  opinion  endanger  our  charity, 
certainly  this  would  be  the  easiest  and  surest 
method  of  answering  the  design  of  those  apoS" 
tolical  directions  and  wishes.  Rom.  xv,  5,  fi, 
God  grant  you  to  be  like  minded,  that  ye  may 
with  one  mind-,  and  one  mouth,  glorify  God,  &c„ 
1  Cor.  i,  10,  I  beseech  you,  brethren,  by  the 
name  of  our  Lord  Jesus  Christ,  that  ye  all  s/ieak 
the  same  thing,  and  that  there  be  no  divisions 
among  you;  but  that  ye  be  perfectly  joined 
together  in  the  same  mind,  and  in  the  same  judg- 
ment. And  in  order  to  shew  their  general  and 
extensive  charity,  they  may  take  proper  oppor- 
tunities for  occasional  Communion  with  other 
churches  that  differ  from  them  in  matters  of 
less  importance;  and  they  should  be  as  ready 
to  admit  the  members  of  such  churches  to  the 
same  privilege  of  occasional  Communion  with 
themselves.  Thus  they  might  maintain  the 
unity  of  the,  church  of  Christ  in  general,  and 


140  May  differ eni  ofiirdons      Qui  XI I. 

preserve  peace,  both  abroad  and  at  home,  with- 
out contention  or  schism. 

Sect.  2.  But  to  declare  my  opinion  partic- 
ularly on  this  head;  I  would  say,  that  there  are 
two  sorts  of  persons  that  ought  never  to  com- 
municate in  the  same  sacraments;  and  there 
are  three  sorts  of  Christians  that  need  not  join 
as  members  of  the  same  church,  yet  may  occa- 
sionally maintain  Communion  with  each  other; 
and  I  think  all  other  sorts  of  Protestants  may 
hold  constant  Communion  together. 

The  persons  that  should  never  attempt  to 
join  in  the  same  Communion,  either  constant 
or  occasional,  are  these: 

1  st.  Those  that  differ  in  fundamental  articles, 
of  doctrine  or  practice,  or  such  articles,  as 
either  side  supposes  to  be  fundamental  and 
necessary  to  salvation;  for  if  they  can  never 
hope  to  meet  together  in  heaven  upon  the 
principles  they  profess,  I  see  no  reason  why 
they  should  join  in  solemn  acts  of  special  Com- 
munion on  earth;  nor  does  the  holy  scripture 
require  or  encourage,  but  rather  forbids  it 
WJiQt  Communion  hath  light  with  darkness? 
Righteousness  with  unrighteousness?  The  tem- 
jile  cf  God  with  idols?  And  he  that  bclievcth 
with  an  infidel?    2  Cor.  vi,  14,  cj^c. 

2dly.  Those  that  are  so  widely  di video  in 
their  opinions  about  some  practical  points  of 
worship  or  discipline,  which  are  necessary  to 
be  practised  in  communicating  together,  but 
are  utterly  inconsistent  with  each  other:  Sever- 
al such  I  have  mentioned  in  the  beginning  of 
the  former  question;  as,  those  that  think  public 


j  "Qu.  XII.        join  in  one  Communion?  141 

'  liturgies  or  sieging  of  psalms  neces<;ary,  and 
those  that  think  them  utterly  unlawful:  Such 
as  esteem  episcopal  ordination  ofafesolute  ne- 
cessity, and  such  as  believe  it  to  be  sinful  and 
antichristian,  Sec.  These  cannot  hold  Commu- 
nion together  in  special  worship,  and  hardly  in 
the  general  ordinances  of  it. 

The  persons  that  should  content  themselves 
with  occasional  Communion  together,  are 
chiefly   such  as  these,  viz. 

1st.  Those  that  give  evidence  of  serious  pie- 
ty,  but  differ  in  very  important  points  of  doc- 
trine, which  yet  they  cannot  certainly  call  fun- 
damental; and  especially  such  points  as  con- 
tinually occur  in  preaching,  praying,  or  other 
parts  of  worship,  and  would  frequently  disquiet 
and  disturb  the  devotion  of  one  party,  or  the 
other.  Such  I  may  suppose  the  better  sort  of 
Remonstrants,  or  Arminians,  compared  with 
the  Cajvinists,  and  the  better  sort  of  Enthusi- 
asts, or  Antinomians. 

2dly.  Those  that  differ  much  in  the  external 
forms  of  worship  or  discipline,  which  yet  are 
not  utterly  inconsistent  with  each  other;  but  if 
fixed  and  united  in  one  single  Community,  they 
might  probably  occasion  frequent  disturbances; 
such  are  the  moderate  Episcopalians,  and  Bap- 
tists, Lutherans,  and  Calvinists,  See. 

Those  I  call  moderate,  who  are  not  so  strict 
and  rigid  in  their  opinions,  nor  run  into  such 
extremes,  nor  place  so  great  a  necessity  in 
their  particular  modes  of  worship  or  discipline, 
but  being  persons  of  serious  piety  and  of  ex- 
tensive charity,  they  think  it  proper  to  omit  or 
alter,  on   particular  occasions,  what  may  be 


142  May  dijftrenl  ofanions       Qu.  XIl! 

offensive  to  either  side;  or  at  least  they  allow 
cither  side  their  own  particular  practices  and 
forms.     These  may  very   well  unite  in  occa- 
sional   Communion,    though    they    are    fixed 
members  of  the  churches  of  their  own  per- 
suasion.    A  church  that  communicates  kneel- 
ing, may  allow  Communion  to  one  that  stands 
or  sits:    A    church  baptized  in  infancy,  or  in 
adult   age,  may    allow   Communion  to   those 
that  are  of  the  contrary  practice  in  baptism.  A 
church  that  receives  members  upon  a  stricter 
profession  of  inward  and  experimental    god- 
liness, may  allow  Communion  to  one  that  has 
been  admitted  a  member  of  another  church, 
where  the  profession  of  Christianity  is  more 
large  and  general.     A  church  that   holds  no 
bodily  presence  of  Christ  in  the  sacrament, 
may  allow  Communion  with  one  that  believes 
con  substantiation,  or  that  the  body  of  Christ  is 
present  together  with   the  bread,  &c.     Such 
occasional  instances  of  Communion  might  tend 
to  enlarge  the  spirits  of  men  into  a  good  opin- 
ion of  each  other,  and  increase  Christian  char- 
ity.    But  if  the  want  of  opportunity  to  join 
•with  Christians  of  their  own  sentiments,  should 
call  or  encourage  them  to  unite  as  fixed  mem- 
bers of  the  same  Community,  they  should  agree 
to  some  sort  of  articles  of  peace,  not  to  disturb 
the  quiet  of  that  church,  by  breaking  in  upon 
and  overturning  its  old  and  usual  forms  of  min- 
istration and  government:  For  the  peace  of  the 
church  is  more  valuable  than  the  amendment 
of  some  improper  forms,  where  the   life  and 
power  of  godliness  is  preserved. 


iQu.  XII.       join  in  one  Communion?,  143 

3dly.  Those  that  differ  in  less  points  of  Chris- 
tianity, but  are  of  unsettled  and  unsociable  prin- 
ciples or  humors,  and  cannot  content  them- 
selves without  shifting  from  church  to  church, 
nor  be  easy  with  any  that  differ  from  them, 
without  a  zealous  propagation  of  their  own 
opinions,  contrary  to  the  rules  that  the  apostle 
has  given  for  the  peace  of  the  church,  Rom. 
xiv.  Some  learned  writers  suppose  these  to 
be  the  heretics  in  the  scripture  sense.  Sure- 
ly these  should  be  contented  with  occasional 
Communion,  and  they  should  give  satisfactory 
evidence  of  inward  piety,  before  they  are  re- 
ceived to  any  Communion  at  all. 

Now  if  these  three  sorts  are  admitted  occa- 
sionally to  communicate  in  the  special  ordinan- 
ces of  Christ,  this  seems  to  me  sufficient  to 
answer  the  canons  of  the  apostle,  where  we  are 
bid  to  receive  such  as  Christ  has  received,  and 
that  without  doubtful  disputations,  Rom.  xv,  7-, 
8,  and  Rom.  xiv,  1.  Whereas  if  they  should 
be  admitted  to  a  full  and  fixed  membership, 
power,  and  privilege  in  the  same  church,  with- 
out any  limitation  by  articles  of  peace,  that, 
would  so  much  endanger  the  common  edifica- 
tion and  peace  of  the  whole  body,  as  to  run 
counter  to  other  canons  of  the  same  apostle; 
Let  all  things  be  done  to  edification,  1  Cor.  xiv, 
26.  Follow  the  things  that  make  for  fieace, 
Rom.  xiv,  19. 

As  for  all  other  Protestants,  whose  differen- 
ces are  of  less  moment,  notwithstanding  they 
may  be  very  various,  and  almost  infinite,  yet  if 
they  are  of  a  peaceful  spirit,  and  give  evidence 
af  hearty  and  sincere  piety,  I  think  they  mav 


144  May  different  opinions       Qu.  XI L 

join,  where  they  have  opportunity,  as  complete 
and  constant  members  of  the  same  church,  and 
worship  the  same  God  together,  through  the 
3ame  Lord  Jesus  Christ,  by  the  same  Spirit, 
and  fulfil  all  duties  of  Christian  fellowship,  to 
his  glory,  and  their  mutual  edification. 

When  any  such  sort  of  difficulties  happen  in 
relation  to  the  Communion  of  Christians,  which 
cannot  be  determined  by  the  plain  reason  and 
nature  of  things,  and  concerning  which  wc 
have  received  no  certain  commandment  from 
the  Lord,  the  wisest  man  on  earth  can  go  no 
farther  than  to  say  with  the  apostle,  I  give  my 
judgment  as  one  that,  hath  obtained  mercy  of  the 
Lord  to  be  faithful^  J  suppose  therefore  that  it 
is  good  for  the  present  case  to  act  in  this  or  that 
manner,  1  Cor.  vii,  25,  26.  If  such  a  modesty 
of  language  became  that  great  man  St.  Paul, 
surely  every  lesser  minister,  or  Christian, 
would  transgress  the  bounds  of  decency  to  as- 
sume more  to  himself. 

Sect.  3.  An  illustration  on  the  three  last 
questions. 

What  I  have  advanced  on  these  subjects 
may, receive  some  light  perhaps,  and  may  pre- 
vail more  toward  the  conviction  of  my  readers 
by  an  illustration  of  these  cases,  by  a  parallel 
instance  taken  from  a  society  of  philosophers: 
For  when  the  same  case  is  put  in  new  subjects 
of  another  kind,  it  does  not  meet  with  the  same 
predetermined  judgment,  as  in  subjects  that 
have  been  long  controverted. 

Suppose  several  Stoic  philosophers  join  in 
a  society,  and  have  weekly  lectures  read  to 


Qu.  XII.      join  in  one   Communion?  145 

them,  by  one  or  more  professors  whom  they 
have  chosen,  and  once  a  month  hold  a  feast, 
wherein  some  peculiar  ceremonies  are  per- 
formed to  the  honor  of  Zeno,  the  master  and 
founder  of  their  sect.  Every  person  that  is  ad- 
mitted to  communicate  in  their  feast,  must 
profess  himself  a  stoic  philosopher,  a  follower 
of  Zeno,  and  to  receive  the  precepts  of  Zeno 
for  his  principles  of  doctrine  and  practice; 
and  he  ought  to  give  satisfaction  by  conference 
to  the  members  or  professors  of  this  stoical 
society,  that  he  owns  Zeno's  precepts,  and  that 
in  such  a  sense,  as  is  sufficient,  in  their  judg- 
ment to  make  him  a  good  stoic. 

Now  if  any  one  shall  mingle  some  of  the 
doctrines  of  Epicurus  therewith,  or  expound 
Zeno  so  as  to  make  happiness  consist  in  sen- 
sual pleasures,  this  overthrows  the  stoical  doc- 
trine, which  makes  happiness  to  consist  in 
wisdom  and  virtue;  and  such  a  one  cannot  be 
admitted  to  any  Communion  with  them  in  their 
festivals,  constant  or  occasional. 

But  if  any  person  shall  mingle  much  of  pla- 
tonism,  or  pythagorian  philosophy  with  the 
stoic,  and  expound  Zeno,  in  some  part  of  his 
doctrine,  in  the  sense  of  Plato,  or  Pythagoras, 
perhaps  he  may  be  invited  and  admitted  as  a 
guest  at  the  stoical  feast,  and  so  hold  occasional 
Communion  with  them;  because  he  is  truly  a 
stoic,  though  a  favorer  of  other  sects.  His  no- 
tions are  not  ruinous  and  destructive  to  the 
most  valuable  principle  of  stoical  philosophy; 
though  he  differs  so  much,  that  it  would  en- 
danger that  particular  stoical  society,  if  this 
13 


J4u  May  different  opinions       Qu.  XII. 

person  were  received  as  a  stated  member  to 
alltbe  powers  and  privileges  thereof. 

But  as  for  others  who  hold  the  stoical  doc- 
trine, though  one  expounds  it  according  to 
Epictetus,  another  believes  it  in  the  exposition 
of  Antoninus,  another  in  the  exposition  ot  Sene- 
ca, who  were  all  stoics,  these  may  all  be  admit- 
ted to  constant  Communion,  and  as  members 
of  the  same  society;  for  the  great  ends  and  de- 
signs of  their  society  are  hereby  promoted  and 
secured;  their  several  differences  are  but 
small,  and  very  consistent  with  the  cultivation 
of  Stoicism,  and  the  benefits  of  the  society. 

In  short,  those  who  hold  so  little  of  Zeno's 
precepts,  in  the  sense  of  the  society,  as  neither 
to  be  consistent  with  its  being,  nor  well-being, 
must  be  excluded  from  ail  Communion  with 
it;  such  are  Epicurus  and  Democritus,  even 
though  they  should  subscribe  all  the  words  of 
Zcno. 

Those  who  hold  no  more  of  Zeno's  precepts 
in  the  sense  of  the  society,  than  is  just  consis- 
tent with  the  Being  of  the  society,  but  may 
naturally  prove  fatal  and  ruinous  to  the  well- 
being  of  it,  should  be  admitted  only  to  occa- 
sional Communion;  such  are  those  who  admire 
Plato  and  Pythagoras,  and  mix  their  directions 
with  the  doctrine  of  Stoicism. 

Those  who  hold  so  much  of  Zeno's  precepts 
in  the  sense  of  stoical  society  as  to  be  consis- 
tent with  the  being,  well-being,  and  edification 
of  the  society,  may  be  admitted  as  fixed  mem- 
bers thereof,  and  be  entitled  to  all  its  powers 
and  privileges;  such  are  the  followers  of  Epic- 
tetus;  Seneca,  and  others. 


Qu.  XII.       joinin -chit  Communion?  147 

I  hope  such  sort  of  parallel  instances  may 
give  some  light  and  direction  in  these  affairs 
of  Communion  among  Christians:  Yet  these 
things  being  not  exactly  delivered  in  the  word 
of  God,  nor  particular  rules  about  them  deter- 
mined clearly  in  scripture,  it  is  evident  that 
our  Lord  Jesus  Christ  intended  that  the  light 
of  nature  and  reason,  the  common  principles 
and  rules  of  order  and  society,  and  the  most 
prevailing  prospect  of  holiness,  truth,  and  love, 
should  determine  our  Actions  in  such  cases; 
still  keeping  close  to  every  thing  that  he  has 
revealed,  so  far  as  we  can  find  his  will  in  scrip- 
ture; and  in  all  other  things  making  the  best 
use  of  our  Christian  prudence  and  charity,  for 
the  glory  of  God,  and  the  good  of  men,  1  Cor. 
xiv,  40,  33,  Let  all  things  be  done  decently,  and 
in  order,  for  God  is  not  the  author  of  confusion, 
but  of  peace,  as  in  all  churches  of  the  saints. 
1  Cor.  x,  31,  32,  33,  Whether  therefore  ye 
eat  or  drink,  or  whatsoever  ye  do?  do  all  to  the 
glory  of  God.  Give  none  offence,  neither  to  the 
Jews,  nor  the  Gentiles,  nor  to  the  church  oj  God: 
Even  as  I  please  all  men  in  all  things,  not  seek- 
ing mine  own  profit,  but  the  profit  of  many,  that 
they  may  be  saved. 

Since  it  is  impossible  in  this  imperfect  state, 
that  any  thing  in  civil  or  religions  affairs  should 
be  free  from  imperfections,  those  methods 
must  at  all  times  be  esteemed  the  best,  that 
aim  at  the  best  ends,  and  are  attended  with  the 
fewest  inconveniencies.  1  Cor.  x,  23,  All 
things  that  are  lawful,  are  not  expedient;  all 
things  that  are  lawful,  edify  not.  Rom.  xiv,  17, 
18,   The  kingdom  ofGodia  not  meat  and  drink. 


148         May  different  opinions,  Ifc.     Qu.   XII. 

but  righteous?ies8  and  peace,  and  joy  in  the  Holy 
Ghost.  He  that  in  these  things  serveth  Christ 
with  a  humble  sincerity  of  heart  and  design, 
is  acceptable  to  God,  and  approved  of  men,  even 
though  he  should  notalways  hit  upon  the  most 
prudent   means. 

Biii  let  peace  and  edification  be  ever  in  our 
eyt ,  as  our  chief  ends  in  church  affairs,  accor- 
divg  to  that  great  canon  of  the  Apostle,  Rom. 
xiv,  19,  Let  us  therefore  follow  after  the  things 
which  make  for  peace,  and  things  wherewith  one 
may  edify  another.     Amen* 


INVITATIONS 


TO 


CHURCH  FELLOWSHIP, 


A  DISCOURSE, 

* 

BY  ISAAC  WATTS,  D.T>. 


PSALM  kv,  4. 

Blessed  is  the  man  whom  thou  choosest  and 
causest  to  approach  unto  thee,  that  he  may 
dwell  in  thy  courts:  we  shall  be  satisfied  with 
the  goodness  of  thy  house,  even  of  thy  holy 
temple. 


T, 


he  latter  words  of  the  verse  shall  be  the 
subject  of  our  present  meditations,  wherein  we 
shall  consider  what  is  meant  by  dwelling  in 
the  courts  of  God,  and  what  is  the  goodness  of 
his  house,  wherewith  his  favorites  shall  be 
satisfied.  There  are  three  senses  of  this  sa* 
cred  phrase,  dwelling  in  the  courts  of  Godj 
and  the  persons  who  are  favored  to  inhabit  the 
sanctuary  in  either  of  these  senses,  may  have 
the  blessing  of  the  Psalmist  pronounced  upop 
them. 


\$Q  Invitations  to 

The  first,  and  the  most  obvious  meaning  of 
the  words,  dwelling- in  the  courts  of  God,  is,  a 
continual  attendance  on  him  in  the  ministra- 
tions of  his  temple,  and  the  discharge  of  some 
holy  office  there.  This  was  the  felicity  of 
several  of  the  priests  and  the  levites  of  old 
under  the  Jewish  dispensation:  and  this  is  the 
happiness  of  the  ministers  of  the  Gospel  now, 
who  are  continually  employed  in  the  things  of 
God,  and  the  affairs  of  religion;  who  give 
themselves  up,  as  the  apostles  did,  to  the  min* 
istry  of  the  word  and  firayer,  Acts  vi,  4:  \V  hose 
business  it  is  to  attend  to  reading,  to  exhorta- 
tion, and  to  doctrine,  to  meditate  on  God  and 
Christ,  and  salvation,  to  converse  with  the  glo- 
rious invisibles  of  the  upper  world,  and  give 
themselves  wholly  to  them,  as  the  apostle 
charges  Timothy  the  young  evangelist,  1  Tim. 
iv,  13,  15.  Blessed  is  the  man  whom  God 
chooses  for  a  Christian  and  a  minister,  whose 
geneial  calling,  in  common  with  the  rest  of 
Christians,  is  to  save  his  own  soul,  and  whose 
particular  employment  as  a  minister  is  to  save 
the  souls  of  others.  This  order  of  men  are  ut- 
terly- unworthy  of  their  privilege,  if  they  do 
not  prize  it  highly,  set  a  just  value  upon  if, 
and  confess  their  own  happiness. 

But  I  have  shewn  elsewhere,  that  this  sense 
of  the  words,  which  is  limited  to  priests  and 
levites,  could  never  include  the  whole  mean- 
ing of  David;  for  then  he  had  excluded  him- 
self from  this  blessedness,  who  was  not  of  the 
tribe  of  Levi,  nor  capable  of  priesthood;  and 
yet  he  declares  with  holy  joy,  that  he  would 


Church  Fellows hiji.  151 

dwell  in  the  house  of  the  Lord  for  ever,  Psal.. 
xxiii,  alt. 

The  second  sense  of  the  words  therefore, 
and  which  seems  to  be  the  very  design  of  the 
Psalmist  is  this:  Blessed  are  they  whose  habi- 
tation is  near.to  the  ark  of  God,  and  the  taber- 
nacle, and  thereby  they  are  made  capable  of 
frequenting  the  house  of  God,  and  of  waiting 
upon  Him  with  great  constancy  in  the  holy 
ordinances  of  his  worship.  These  are  the 
persons  whom  my  text  pronounces  happy: 
There  was  but  one  tabernacle,  and  one  ark  in 
the  clays  of  David,  and  but  one  temple  in  suc- 
ceeding ages  appointed  for  all  the  inhabitants 
of  the  land  of  Canaan;  but  one  place  wThere 
God  had  recorded  his  name,  and  appointed  the 
public  sacrifices,  and  peculiar  solemnities  of 
worship,  on  which  all  the  men  of  Israel,  who 
lived  at  the  farthest  distance,  were  obliged  to  at- 
tend three  times  a  year:  But  those  whose  hab- 
itation was  near  the  place  where  the  ark  resid- 
ed, and  these  solemnities  were  performed,  had 
more  frequent  opportunities  of  such  atten- 
dance. 

The  doctrine,  which  we  may  derive  from 
this  sense  of  the  words,  may  be  thus  expres- 
sed: Happy  are  those  persons  whose  circum- 
stances and  station  of  life,  are  appointed  by 
Providence  in  so  favorable  a  manner,  as  to 
give  them  liberty  to  come  up  constantly  to  the 
house  of  God,  and  wait  upon  him  in  all  his  in- 
stitutions: fold  the  instances  of  their  happi- 
piness  are  evident  enough.     For 

1.  These  are  nearer  to  the  visits  of  God., 
and  may  see  him  oftener  than  others.     These 


1 52  Invitations  to 

may  have  such  a  frequent  sight  of  his  power 
and  glory,  as  they  -are  to  be  seen  in  the  sanc- 
tuary, Psal.  ixiii,  2.  It  is  a  pleasure  to  be  neat 
our  best  friend,  to  be  near  our  clearest  father, 
to  be  near  our  own  God.  When  we  have  a 
relation  dwells  near  us,  how  often  we  are  pre- 
sent with  them!  And  they  that  dwell  near  the 
court,  have  opportunity  of  seeing  the  king 
upon  every  occasion. 

2.  These  have  more  external  helps  towards 
heaven,  than  others  have.  It  is  true,  we  have 
a  glorious  mercy  in  this  respect,  that  the  scrip- 
tures are  every  where  in  our  hands,  and  many 
labors  of  holy  men  in  writing,  who  being  dead, 
yet  speak;  but  the  ministry  of  the  word  in  the 
house  of  God,  is  the  great  ordinance  for  con- 
version and  edification.  It  is  the  chief  stand- 
ing institution  of  Christ  for  this  purpose,  even 
to  the  end  of  the  world. 

3.  These  persons  have  supplies  of  their 
wants  nearer  at  hand;  and  whatsoever  their 
burden  be,  they  are  nearer  to  relief;  whether 
their  complaints  are  of  a  spiritual  or  temporal 
kind.  How  often  has  the  soul  that  was  in  the 
dark  and  perplexed,  received  hints  of  direction 
in  the  ministry  of  the  word!  How  often  has  the 
tempted  Christian  been  strengthened  and  sup- 
ported there!  And  the  mourning  saint  has  been 
often  comforted.  And  even  when  we  labor 
under  temporal  necessities  and  sorrows,  though 
the  sanctuary  is  not  furnished  to  supply  every 
thing  of  this  kind,  yet  the  words  of  grace  and 
consolation  that  have  been  heard  in  the  church, 
have  often  borne  up  the  spirit  of  the  poor  and 
the  afflicted;  they  have  been  led  to  the  mei 


Church  Fellowship.  153 

seat,  the  spring  of  all  supplies,  and  they  have 
gone  away  patient  under  their  burdens,  and 
rejoicing  in  hope  of  deliverance  here,  or  full 
salvation  hereafter.  We  in  this  world  arc 
travelling  through  a  wilderness,  a  dry  land: 
Now  to  be  near  a  sweet  fountain,  or  rather  to 
have  a  sweet  stream  flowing  by  us  all  the  way, 
is  a  choice  comfort;  while  those  that  are  afar 
off  die  for  thirst,  or  go  many  a  long  hour  with- 
out supply:  See  Psal.  lxiii,  1,  2,  where  David 
being  afar  off  from  the  house  of  God,  cries  out 
aloud  after  him.  O  God,  thou  art  my  God, 
early  will  I  seek  thee;  my  soul  thirsteth  for 
thee,  my  Jlesh  longeth  for  thee  in  a  dry  and 
!  thirsty  land,  tuhere  no  water  is;  to  see  thy 
1  power,  and  thy  glory,  &x. 

Happy  those  who  dwell  near  the  celebration 

'  of  Divine  ordinances,  for  these  are  the  persons 

who  stand  fair  to  obtain  all  advantages  of  the 

|  house  of  God,  and  to  be  satisfied  with  the  good- 

jness  of  his  holy  temple. 

Before  I  dismiss  this  second  sense  of  the 
j  words,  I  shall  make  these  two  or  three  reflec- 
tions. 

1st  Reflection.  How  much  do  these  fellow- 
creatures  want  our  pity,  and  our  prayers,  whose 
station  places  them  afar  oft°  from  the  courts  of 
God,  and  who  are  deprived  of  all  the  blessed 
advantages  that  are  to  be  enjoyed  in  the  church! 
Let  us,  whom  Divine  providence  has  favored 
with  a  nearer  approach  to  God,  fiii  his  courts 
with  the  voice  of  joy  and  praise  for  our  pecu- 
liar mercies;  and  let  our  hearts  at  the  same 
(time  feel  a  becoming  compassion  tow  ards  those 
(who  are  afar  oft*.     O  pity  those  who  dwell  in 


154  Invitations  to 

the  lands  of  darkness  and  heathenism,  and  have 
nothing  near  them  that  looks  like  religion,  but 
the  courts  of  idolatry,  and  their  abominable 
rites  and  ceremonies;  filthy  ceremonies,  and 
fantastic  or  cruel  rites  with  which  they  wor- 
ship images  of  wood  or  stone,  and  their  brazen 
or  their  golden  gods.     Pity  the  wretches  who 
dwell  under  antichristian  tyranny,  where  every 
thing  sacred  is  over-run  with  superstition,  and 
the  pure  ordinances  of  the  Gospel  are  daubed 
over  so  thick   with  various   painting,  and    so 
buried  under  a  load  of  human  inventions,  as  to 
diminish,  if  not  utterly  destroy,  all  their  use 
and  power.    Pity  the  Protestants  whose  places 
of  worship  are  demolished,  and  the  sanctuaries 
are  thrown  down  all  over  their  land.     Pity  the 
holy   confessors  that  are   banished   from   the 
courts  of  God,  and  his  beloved  worship;  and 
those  who  are  shut  up  in  prisons,  inclosed  in 
dungeons,  under  heavy  bonds  of  iron;  and  those 
also  who  groan  in  secret  in  their  own  houses, 
under  the  terror  of  watchful  and  malicious  per- 
secutors.    Let  us  put  our  souls  in  their  soul's 
stead,  and  say  then,  "Would  we  not  think  our- 
selves fit  objects  for  pity?  And  should  we  not 
desire   the    prayers  of   the    saints    of    God?" 
Think    then,    Christians,  let  you  and  1  think 
with    ourselves,   who  made  the  dreadful  and 
the  happy  difference?  Happy  for  us  indeed,  but 
dreadful  for  our  brethren,  who  endure  tnese 
banishments,  or  heavy  bonds! 

2d.  Reflection.  Here  let  us  reflect  again, 
how  much  more  excellent  is  the  Gospel  state, 
than  that  of  the  Levitical  law!  And  how  much 
more  happy  are  Christians  in  this  land,  than 


Church  Fellowship.  155 

the  Jews  in  Canaan!  Here  we  have  houses  of 
God  near  us,  churches  assembling  in  every 
town.  They  were  forced  to  travel  three  times 
a  year  to  Jerusalem,  many  long  and  weary 
miles:  It  is  true  God  refreshed  them  in  their 
journies,  Psai.  lxxxiv,  5,  6,  7.  He  gave  them 
showers  of  rain  when  they  were  faint  or 
thirsty;  but  they  travelled  through  Baca,  that 
is,  the  Valley  of  Weeping;  many  wants  and 
inconveniencies  attended  them,  and  the  diffi- 
culties and  burdens  of  such  a  dispensation, 
were  n  >t  light  nor  little. 

We  may  yet  continue  this  reflection,  con- 
cerning those  who  dwell  in  this  great  city,  and 
say,  how  great  is  the  privilege  the  Christians 
in  London  enjoy,  above  those  who  dwell  in  dis- 
tant villages,  or  in  little  solitary  cottages  in  the 
country!  Here  we  have  the  Gospel  preached 
in  every  street,  and  places  of  worship  at  our 
right  hand,  and  our  left:  We  dwell,  as  it  were, 
in  the  courts  of  God,  but  the  poor  villager  must 
travel  many  a  mile,  and  perhaps  through  miry 
ways,  to  attend  on  the  nearest  ministrations  of 
the  word:  and  in  the  mean  time  the  young  and 
the  feeble  of  the  family  must  be  confined  at 
home.  O  what  advances  in  knowledge  and 
grace,  what  growth  in  holiness,  and  what  ap- 
proaches to  heaven  are  to  be  expected  from 
those  who  dwell  so  near  the  places  of  Divine 
worship,  and  where  the  provisions  of  heaven 
are  brought  to  our  very  doors! 

O  how  desirable  a  thing  it  is  to  enjoy  all  such 
circumstances  of  life,  as  give  us  liberty  to  fre- 
quent the  courts  of  God!  How  much  should 
vt  value,  and  how  wisely  should  we  improve 


15*6  Invitations  to 

such  a  blessing.  Have  a  care  of  neglecting 
clue  seasons  of  worship,  and  be  not  negligent 
or  infrequent  in  your  visits  to  the  courts  of 
God,  lest  he  lay  some  heavy  restraints  upon 
you,  and  divide  you  from  his  sanctuary.  He 
has  bands  and  chains  of  various  kinds  to  cast 
upon  such  slothful  professors;  persecution  or 
sickness,  loss  of  your  limbs,  or  loss  of  your 
senses,  whereby  you  may  be  cut  off  from  the 
blessings  of  his  church;  or  he  may  break  up 
house  and  remove  far  from  you,  because  you 
do  not  visit  him;  or  he  may  place  your  taber- 
nacle afar  off  from  his  own,  and  cut  short  your 
liberty;  for  it  is  he  which  determines  the  bounds 
of  your  habitations,  Acts  xvii,  26. 

O  how  unhappily  are  some  persons  over- 
loaded with  thp  cares  of  this  life!  How  are 
they  hurried  and  overwhelmed  in  a  tumult  of 
worldly  affairs!  And  the  business  of  their  daily 
calling  is  too  often  ready  to  entrench  upon  di- 
vine hours  and  ordinances.  How  sore  a  dis- 
tress is  it  to  a  pious  Christian  to  be  confined 
and  withheld  from  the  courts  of  God,  by  long 
and  tedious  distempers  of  body!  How  painful 
is  it  to  his  spirit  to  lie  languishing  and  faint 
on  a  bed  of  sickness,  while  others  are  made  to 
drink  of  the  river  of  pleasure,  and  refreshing 
streams  of  the  sanctuary!  They  are  sorrowful, 
while  others  are  made  joyful  in  the  house  of 
prayer.  They  are  tasting  the  wormwood  and 
the  gall,  while  we  feed  on  the  pleasant  things 
of  the  house  of  God,  and  are  satisfied  with  the 
goodness  of  his  holy  temple. 

And  thus  I  dismiss  the  second  sense  of  the 
words,  which  probably  was  the  precise  mean- 


Church  Fellowship.  157 

ing  and  chief  design  of  the  Psalmist  himself, 
considering  the  dispensation  under  which  he 
lived. 

But  when  in  the  times  of  the  New  Testa- 
ment, we  apply  the  language  of  the  Jewish 
prophets  to  the  state  and  institutions  of  the 
Gospel,  we  have  encouragement  enough  from 
the  example  of  Christ  and  his  apostles,  to  ex- 
tend and  further  enlarge  the  meaning  of  those 
ancient  phrases  beyond  the  literal  and  Jewish 
sense,  and  thus  accommodate  them  to  Chris- 
tian affairs. 

The  third  sense  of  the  text  therefore,  when 
enlarged  and  explained  to  evangelical  purpo- 
ses, may  be  this. 

Approaching  to  God,  in  the  style  of  the  Gos- 
pel signifies,  either  our  being  brought  nigh  to 
God,  and  reconciled  to  him  by  the  blood  of 
Christ,  and  the  grace  of  the  holy  Spirit,  as  in 
Eph.  ii,  13,  18,  In  Christ  Jesus  ye  who  some- 
times  were  afar  off  are  made  nigh,  and  have  ac- 
cess by  one  Spirit  to  the  Father.  Or  else  it 
means  our  drawing  nigh  to  God  in  spirit  and 
in  truth,  in  prayer,  or  hoiy  meditation,  &c.  So 
Heb.  x,  21,  22,  Having  such  an  High  Priest 
over  the  House  of  God,  let  us  draw  near  with  a 
true  heart. 

Dwelling  in  the  courts  of  God,  may  signify 
an  union  to  the  church  of  God,  which  is  his 
spiritual  house,  upon  a  solemn  profession  of 
his  Gospel,  and  a  visible  allowed  right  to  all 
the  privileges  and  ordinances  thereof.  The 
church  is  the  House  of  the  living  God,  1  Tim. 
Lii,  I  j.  He  dwells  no  longer  in  temples  made 
with  hands,  nor  confines  his  special  presence 
14 


158  Invitations  to 

to  any  single  spot  of  ground,  or  any  material 
building:  The  assemblies  of  his  saints  are  his 
courts,  his  dwelling  places;  relieve  two  or  three 
are  gathered  together  in  his  name,  there  is  Christ 
in  the  midst  of  them,  Matt,  xviii,  20.  Every 
particular  church  of  Christ,  as  well  as  the 
church  catholic  or  universal,  is  a  holy  temple 
of  the  Lord*  built  up  for  an  habitation  of  God 
through  the  Spirit,  Ephes.  ii,  20,  21. 

Now  surely,  if  the  men  of  Israel  had  a  bles- 
sing pronounced  upon  them  in  my  text,  whose 
habitation  was  near  to  that  material  sanctuary, 
we  may  with  equal  assurance,  and  with  much 
greater  delight  say,  blessed  is  the  man,  O 
Lord,  whom  thou  choosest  andcausest  to  draw 
near  unto  thee,  that  he  may  dwell  in  thy  house, 
in  the  sense  of  the  New  Testament;  that  he 
may  be  added  to  thy  churchy  Acts  ii,  47:  That 
he  may  be  joined  to  the  disciples,  Acts  ix,  26: 
That  he  may  be  received  in  the  Lord,  Phil,  ii, 
29:  That  he  may  be  united  to  the  Christian 
assemblies,  and  become  a  member  of  the  church 
of  Christ. 

Let  us  again  consider  the  Hebrew  expres- 
sion, p^  THSn,  that  he  may  dwell  in  thy 
courts,  which  may  with  more  exactness  and 
propriety  be  rendered,  he  shall  or  mil  dwell,  ifc. 
and  then  the  verse  will  sound  thus,  Blessed  is 
the  man  whom  thou  choosest,  and  causest  to  «/;.- 
jiroach  unto  thee;  he  shall  dwell  in  thy  cruris, 
as  a  promised  privilege;  or  he  will  do  it  as  a 
voluntary  and  delightful  practice;  in  which  lat- 
ter sense,  the  words  will  afford  this  doctrine. 

Doct.  He  that  is  caused  in  a  spiritual  man- 
ner to  approach  or  draw  near  to  God,  will  have 


Church  Fellowship.  159 

a  desire  to  dwell  in  the  house  of  God,  that  is, 
to  be  united  to  his  church. 

He  who  has  tasted  that  the  Lord  is  gracious, 
and  is  brought  near  to  God  by  the  atoning 
blood  of  Christ,  and  the  sanctifying  influences 
of  the  Holy  Spirit,  will  desire  to  be  a  visible 
fellow  citizen  with  the  saints,  and  to  become 
one  of  the  household.  He  who  has  frequent- 
ed the  courts  of  God,  attending  on  the  worship 
of  the  church,  and  has  felt  the  special  presence 
of  God  there,  convincing,  converting,  and  com- 
forting his  soul,  will  be  glad  to  dwell  there, 
and  to  join  himself  to  the  church,  as  a  part  or 
member  of  it,  and  that  for  these  reasons  fol- 
lowing. 

1st  Reason,  Because  he  finds  so  much  de- 
light in  approaching  near  to  God,  that  he  de- 
sires still  to  be  nearer.  He  feels  that  nearness 
to  God  is  happiness;  and  he  cannot  have  too 
much  of  that;  he  cannot  be  too  near  his  chief 
good,  and  his  soul's  delight.  When  he  has 
come  up  to  the  house  of  God,  and  only  paid  a 
visit  there,  he  tasted  so  much  sweetness  in 
this  visit,  that  he  cannot  satisfy  himself  to  be  a 
mere  visitant,  where  he  may  be  an  inhabitant; 
he  would  dwell  where  God  dwells,  and  be  al- 
ways with  him. 

God  himself,  in  infinite  condescension, 
makes  a  visit  to  families,  and  to  closets,  where 
prayer  is  performed,  and  comforts  praying 
souls.  But  God  dwells  in  Zion,  this  is  his  re.st 
for  ever,  for  he  has  desired  it,  Psal.  exxxii,  13, 
14.  Therefore  holy  souls  would  dwell  there 
also.  David  would  have  the  ark  brought'  to 
Zion,  that  he  might  dwell  with  God:  And  he 


160  Invitations  to 

often  longed  to  dwell  in  God's  house,  Psal- 
xxvii,  4.  Peter  was  near  God  on  the  holy 
mount,  and  he  was  immediately  for  making 
tabernacles,  and  dwelling  there,  Luke  ix,  33. 

He  that  has  drawn  near  to  God  in  worship, 
enjoys  so  much  pleasure  in  common  ordinan- 
ces, that  he  breat':es  after  special  ones:  With 
God's  invitations  he  is  pleased,  and  persuaded 
to  come,  and  he  would  fain  tuste  the  entertain- 
ment. When  Christ  by  his  messengers  speaks 
in  genera]  to  mankind,  he  finds  a  sweetness  in 
the  voice,  he  longs  therefore  to  have  Christ 
speak  particularly  to  him  as  a  believer  and  a 
friend.  When  Christ  publishes  love  to  the 
world,  it  is  pleasant  to  hear  it:  But  he  longs  to 
hear  him  say  to  his  own  soul,  My  beioved.  He 
has  heard  wisdom  inviting  the  sons  of  men  to 
her  feast,  Prov.  ix,  5,  Come  cat  of  my  bread, 
and  drink  of  the  ivine  which  I  have  mingled. 
He  has  tasted  of  these  provisions  in  the  spirit- 
ual sense  of  them,  and  he  would  partake  there- 
of in  all  the  sensible  emblems  too. 

He  is  well  pleased  with  the  covenant  of 
grace,  and  he  agrees  to  it  heartily;  he  would 
therefore  set  his  own  seal  to  it,  and  receive  a 
seal  from  God.  He  that  has  a  true  relish  of 
Divine  privileges,  will  long  after  their  increase 
and  enlargement;  he  that  has  felt  any  thing  of 
heaven.,  will  get  as  near  it  as  possible  here  on 
earth. 

Now  are  these  the  breathings  of  our   souls? 
Have  Ave  ever  found  such  Divine  deli.'.:   in 
approaching  to  God,  as  makes  us  long  . 
greater  degrees  of  nearness  to  him?  We  have 
reason  to  cioubt,  whether  our  hearts  ever  drew 


Church  Fellowship.  161 

near  to  God  in  the  common  institutions  of 
his  worship,  such  as  prayer,  reading,  and 
hearing  the  -word,  if  we  have  no  appetite  to  the 
special  entertainments  of  his  house,  and  the 
provisions  of  his  holy  tabic.  We  may  justly 
question,  whether  our  souls  are  brought  near 
to  God  at  all,  if  we  have  no  desire  to  dwell 
with  him. 

2d  Reason.  He  that  feels  grace  begun  in 
his  heart  by  approaching  to  God,  will  be  ever 
pursuing  those  methods  whereby  it  may  be 
carried  on.  The  very  word  or/.odotj.y  or  edijt- 
cation,  which  is  used  in  several  places  of  the 
New  Testament  to  signify  the  growth  of  grace, 
Toes  properly  mean  building  up,  and  seems  to 
have  a  special  reference  to  the  house  of  God, 
that  spiritual  building  to  which  every  true 
Christian  should  belong,  and  that  in  a  visible 
manner  too.  He  that  was  convinced  of  sin 
and  of  righteousness,  and  was  led  into  the  glo- 
rious light  of  the  Gospel,  by  drawing  near  to 
God  in  public  worship,  when  he  was  before 
blind  and  ignorant,  will  sureiy  seek  a  greater 
nearness  to  God,  that  he  may  ensure  Divine 
Illuminations,  and  dwell  always  in  the  light. 
He  that  was  sanctified  and  made  a  new  crea- 
ture, by  approaching  to  God  in  the  common 
ministrations  of  his  temple,  will  lay  himself 
v  all  the  special  advantages  that  the  tem- 
ple is  furnished  with,  to  maintain  his  new  na- 
ture, and  increase  in  holiness.  The  commu- 
nion of  the  saints,  and  the  fellowship  of  a 
church,  is  an  appointed  means  for  the  increase 
of  grace,  and  fruitfulness  in  every  good  work, 
Psal.  xcii,  13,  14-,  Those  that  be  planted  h 
*14 


162  Invitations  to 

•house  of  the  Lord,  shall  flourish  in  the  courts  of 
our  God;  they  shall  still  bring  forth  fruit  in  old 
agf ,  they  shall  be  fat  and  flourishing.  And  I 
think  I  may  pronounce  this  truth  boldly,  that 
soul  has  nothing  of  true  religion  or  piety  be- 
gun, who  is  perfectly  contented  with  any  little 
and  low  degrees  of  it,  and  does  not  desire  its 
increase. 

The  Christian  who  has  found  God  in  his 
sanctuary  according  to  his  word,  longs  to  be 
satisfied  with  more  of  his  special  goodness. 
You  may  read  his  encouragements  in  the  words 
of  the  prophet,  Isa.  lv,  3,  1 1,  compared  with 
chap,  lvi,  4,  5,  6,  7.  When  the  Lord  said  to 
him  in  the  public  ministry,  Incline  your  ear 
and  come  unto  me,  hear  and  your  soul  shall  live; 
and  I  will  make  an  fverlasting  covenant  with' 
you;  he  heard  the  invitation  of  mercy,  and  he 
entered  into  the  covenant  of  the  Lord,  and  he 
begun  to  taste  his  grace:  He  came,  he  heard, 
and  his  soul  lives.  He  has  found  the  word  of 
God  accomplisniijg  his  good  pleasure,  and 
prospered  thus  far  in  the  thing  for  which  it 
was  sent:  Therefore  he  joins  himself  to  the 
Lord,  and  takes  up  his  place  in  his  house,  and 
takes  hold  on  his  covenant  in  a  public  profes- 
sion; he  hopes  now  he  is  brought  to  God's  ho- 
ly mountain,  that  he  shall  be  made  joyful  in 
his  house  of  prayer. 

He  that  has  found  the  accomplishment  of 
some  promises,  would  put  his  soul  directly 
under  the  influence  of  all  of  them.  He  has 
faith,  and  believes  that  God  is  faithful,  and 
will  fulfil  all  his  relations;  he  has  trusted  in 
several  of  the  relations  which  God  has  assum" 


Church-Fettoivahiji.  1 63 

cd  and  found  them  already  fulfilled,  as  a 
faithful  Creator,  Preserver,  Redeemer,  Sec. 
now  he  would  put  himself  under  his  care  as  a 
Father  of  the  fafriily,  and  a  master  of  the  house, 
as  the  king  of  his  Church;  and  when  lie  en- 
ters into  Zion,  or  joins  himself  to  a  Christian 
church,  he  humbly  expects  to  find  those 
promises  made  good.  Psal.  exxxii,  15,  16, 
[will  abundantly  bless  her  provision;  I  will 
.satisfy  her  poor  with  bread.  I  will  also  clothe 
her  priests  with  salvation,  and  her  saints  shall 
shout  aloud  for  joy.  And  Psal.  xcii,  13,  Those 
who  are  planted  in  (he  courts  of  God  shall 
flourish  and  he  fruitful  there. 

Now  it  is  proper  to  put  this  question  to  our 
own  souls:  Do  those  of  us  who  are  joined  in 
in  holy  fellowship  take  pleasure  in  our  station 
in  the  church,  as  it  is  an  appoimed  means  to  in- 
crease grace  in  us,  and  to  promote  universal 
holiness  both  of  heart  and  lifer  Do  we  wait 
upon  God  in  the  solemn  ordinances  of  his 
church,  with  an  humble  faith  in  his  promises, 
that  he  will  meet  and  bless  us  there? 

And  as  for  those  of  us  who  have  not  yet 
taken  up  our  places  in  the  house  of  God,  do 
we  desire  that  holiness  should  increase  in  us? 
And  why  then  do  we  not  breathe  after  the 
blessings  of  Sion,  and  an  accomplishment  of 
those  promises  which  God  has  made  to  his 
Church?  What  sign  or  evidence  can  we  have 
that  we  ever  begun  to  receive  grace  from  God, 
if  we  have  no  longing  desires  of  soul  io  enjoy 
greater  degrees  of  it?  And  how  can  we  pie- 
tend  to  long  after  growth  in  grace,  if  we  f.e- 
fase  ihe  appointed  means  of  it? 


164  limit  a  lions  to 

3d  Reason 

to  God  in  public  worship,  finds  his  soul  soften- 
ed by  the  approaches  of  Divine  grace,  and 
£eels  the  awful  impression  of  Divine  com- 
mands to  perform  sock.l  worship.  He  reads 
his  duty  plain  by  the  light  of  nature,  that  there 
ought  to  be  religious  societies,  and  public 
honor  paid  to  God:  He  reads  it  yet  plainer 
in  the  word  of  scripture,  that,  the  original 
Christians  were  wont  to  form  themselves  in- 
to churches,  or  sacred  societies,  to  celebrate 
the  institutions  of  their  Lord,  and  are  requir- 
ed by  the  apostle  not  to  forsake  these  assem- 
blies: His  conscience  feels  the  Divine  au- 
thority, and  he  cannot  resist  plain  duty. 

It  would  be  too  large,  here  to  jay  down  half 
the  reasons  of  church-fellowship,  as  a  duty  in- 
cumbent on  those  that  have  tasted  of  the  grace 
of  God;  it  may  be  proved  in  a  typical  way  at 
least,  from  the  practice  of  the  Jews,  and  the 
church  under  the  Old  Testament,  in  their 
public  and  solemn  covenanting  with  God:  It 
may  be  further  evidenced  by  the  many  prophe- 
cies and  promises  concerning  Zion,  some  of 
which  have  a  reference  to  New  Testament 
times,  and  the  assemblies  of  the  saints  under 
the  dispensation  of  the  Gospel:  It  may  be 
inferred  from  the  directions  of  our  Lord  Jesus 
Christ,  concerning  the  discipline  of  a  church, 
as  well  as  from  the  positive  institution  of  the 
Lord's  Supper,  which  must  not  be  celebrated 
but  in  a  Christian  assembly:  It  may  be  argu- 
ed from  the  many  counsels  and  directions 
which  St.  Paul  has  given  concerning  various 
offices;  and  forms  of  order  and  govern: 


Ch u  rch  Fello ivshiji .  1 65 

■which  can  have  no  place,  but  in  a  particular 
church:  The  great  designs  and  ends  of  church 
fellowship,  with  regard  to  the  public  honor  of 
God,  the  glory  of  Christ,  and  the  spiritual 
benefit  of  men,  are  sufficient  proofs  of  this 
duty:  And  all  those  arguments  are  establish- 
ed and  confirmed  by  the  practice  of  the  apos- 
tles, and  the  primitive  converts. 

Now  I  sayi  a  soul  that  has  approached  unto 
Cod  in  divine  ordinances,  will  obey  Divine 
commands:  He  that  tastes  sacred  pleasure, 
will  learn  sacred  duty.  He  that  has  received 
Divine  mercy,  will  reverence  Divine  authori- 
ty. So  the  saints  in  2  Cor.  viii,  5,  They  gave 
their  own  selves  first  to  the  Lord,  and  then 
resigned  themselves  to  the  directions  and 
commands  of  the  apostles,  according  to  the 
will  of  God. 

Now  let  us  see  whether  we  feel  the  influ- 
ence of  this  command.  Do  we,  who  are  join- 
ed in  holy  Communion,  continue  our  stations 
in  a  Church  of  Christ,  from  the  authority  of  a 
Divine  institution,  and  love  to  the  ordinance? 
Or  is  it  because  we  cannot  without  difficulty 
or  shame  break  the  bonds  of  C'irist,  and  cast 
his  cords  from  us?  And  let  us  all  examine 
by  this  rule,  whether  we  cruiy  approach  unto 
God  in  ordinances,  or  no.  Have  we  been 
melted  by  Divine  love  into  a  compliance  with 
all  the  institutions  of  God?  Or  can  we  easily 
content  ourselves  to  make  a  mere  common 
profession,  without  ever  subjecting  ourselves 
to  the  ordinances  of  God's  house?  If  you  be- 
lieve the  special  solemnities  of  the  church  to 
be  a  Divine   appointment,  and   yet  have    no 


1G6  Invitations  to 

thought  or  desire  tending  that  way,  you  will 
have  much  ado  to  prove  that  you  are  sincere 
in  any  part  of  worship. 

4th  Reason.  He  that  truly  draws  near  to 
God,  finds  so  much  satisfaction  in  it,  that  he 
loves  to  lay  himself  under  mere  and  stronger 
engagements  to  abide  near  to  him.  Those 
that  delight  in  seeking  the  Lord  their  God, 
will  not  only  ask  the  way  to  Zion  with  their 
faces  thitherward,  but  they  will  also  agree  to- 
gether and  say,  Come,  end  let  us  join  ourselves 
to  the  Lord  in  a  perpetual  covenant  that  shall 
not  be  forgotten,  Jer.  1,  4,  5.  In  a  solemn  man- 
ner they  will  give  themselves  up  to  the  Lord 
in  the  face  of  his  church.  They  take  pleasure 
to  lay  bonds  on  their  souls  to  walk  closely  with 
God;  and  they  believe,  and  rejoice  that  the 
great  God  engages  himself  at  the  same  time 
to  walk  with  them,  according  to  his  ancient 
promise,  Lev.  xxvi,  3,  12,  If  ye  walk  in  my 
statutes,  and  keep  my  commandments  and  do 
them,  I  will  walk  among  you,  and  will  be  your 
God;    and  ye  shall  be  my  people. 

Besides,  a  person  that  is  truly  brought  near 
to  God  by  Jesus  Christ,  loves  to  put  himself 
under  the  watch  and  care  of  Christ,  and  that 
in  the  most  express  and  sensible  manner,  by 
coming  into  his  house.  He  takes  up  his  place 
there,  that  he  may  be  guarded  from  those 
temptations,  whereby  the  world  might  allure 
him  to  depart  from  God  again.  He  gives  him- 
self up  to  the  care  and  watchfulness  of  tin 
tor,  whose  business  it  is  to  watch  over  souls: 
He  subject!-,  himself  to  the  watchful  eye  and 
fjire  of  all  his  brethren  and  fellow-cjuistians  in 


Churth  Fciloivshiji.  167 

the  church,  that  they  may  be  as  guards  and  as- 
sistants to  him  in  his  holy  work.  He  thinks  he 
can  never  lay  himself  under  too  many  obliga- 
tions to  the  Lord;  and  he  desires  that  the  vows 
of  God  may  ever  abide  upon  him,  that  his  soul 
may  be  kept  from  all  iniquity,  and  from  wan- 
dering into  forbidden  ways. 

Shall  I  entreat  you  now  to  inquire  whether 
*his  be  the  temper  of  your  hearts?  Have  you 
found  so  much  pleasure  in  approaching  God, 
and  are  you  so  fully  persuaded  that  your  hap- 
piness consists  in  it,  that  you  are  desirous  to 
bind  yourselves  in  the  strongest  manner  to 
abide  with  God?  Or  do  you  think  you  have 
too  many  bonds  upon  you  already?  And  is  it 
for  that  reason  you  abstain  from  the  fellow- 
ship of  a  church,  least  ye  should  be  tied  too  fast 
to  religion,  and  have  too  many  eyes  and  guards 
upon  you?  It  is  a  dangerous  sign  that  you 
have  never  been  truly  brought  near  to  God,  if 
you  are  willing  to  live  at  a  looser  rate,  and  are 
afraid  of  too  many  engagements  to  holiness. 

5th  Reason.  He  that  draws  near  to  God  in 
worship,  and  enjoys  the  sweetness  of  the  ordi- 
nances of   Christ,    will  endeavor  to  maintain 
his  public  honor  in  the  world.     It  is  by  such  a 
public   profession,    Christ  is  honored   among 
men,  and  in  his  house  are  his  ordinances  cele- 
brated.     Now    should  Christians   refuse    this 
|  duty,  where  would  be  a  church  to  bear  up  the 
:  holy    name    of  Chiist    in    this   sinful    world? 
i  Where  would  be  a  house  of  God  for  ordinances 
j  to  be  administered  in?    It  is  therefore  out  of 
love  to  the  ordinances  where  his  soul  has  ap- 
j .p'Ukchcd    nigh    to   God,   and   out  of  love  to 

I 


168  Invitations  to 

Christ,  to  support  his  glory,  and  confess  him 
among-  men,  that  such  a  person  will  dwell  in  the 
courts,  in  the  house  of  the  Lord,  and  give  up 
his  name  to  Christ  in  the  fellowship  of  his 
church. 

And  what  can  our  consciences  answer  now 
to  such  an  inquiry  as  this?  What  concern  have 
we  for  the  public  honor  of  Christ?  Can  we 
pretend  to  have  tasted  of  his  grace,  and  have 
no  regard  for  his  glory?  Do  we  plead  his  name 
before  God  as  our  only  hope,  and  are  we  un- 
willing to  confess  his  name  before  men?  Are 
there  none  of  you  in  this  assembly,  who  hope 
you  are  brought  near  to  God  by  the  blood  of 
Christ,  and  yet  delay  and  refuse  to  give  this 
public  honor  to  him  in  the  world?  What 
would  become  of  the  profession  of  the  name 
and  glory  of  Christ  among  men,  if  all  were 
of  your  mind,  and  took  no  more  care  to  main- 
tain it  than  you  do?  Where  would  any  of  the 
church  of  Christ  be  found?  Where  would  the 
special  ordinances  of  the  Gospel  be  adminis- 
tered, or  any  such  thing  as  the  public  com- 
munion of  the  saints?  If  all  were  so  negligent 
in  this  matter  as  you  are,  churches  would  be 
lost,  and  the  Lord's  supper  quite  forgotten; 
though  our  Lord  appointed  it  to  continue  till 
he  come. 

6th  Reason.  lie  that  is  brought  near  to  Gocu 
and  united  to  Christ,  will  love  to  look  like  one 
that  is  near  God,  like  a  member  6f  Christ)  and 
one  of  the  body.  He  that  is  of  the  family  of 
the  faithful,  delights  to  appear  like  one  of 
Christ's  household,  and  therefore  will  dwell  in 
his  house.     Gospel  visible  churches  are  types 


Church- Fellowship.  169 

of  the  invisible:  and  a  true  Christian  is  not 
ashamed  to  own  his  relation  to  the  church 
above,  by  his  communion  with  the  church  on 
earth. 

It  is  true,  a  person  may  be  a  child  of  God  in 
secret,  and  of  the  household  of  Christ,  and  yet 
may  not  at  present  have  taken  up  his  place  in 
the  family,  nor  dwell  in  the  house  of  God,  nor 
be  jomed  to  any  visible  church;  but  then  such 
persons  look  like  strangers,  like  the  children 
of  this  world,  for  they  dwell  with  them  in  the 
visible  kingdom  of  Satan:  now  true  Christians 
would,  or  should  look  like  themselves,  and  not 
appear  like  foreigners  and  strangers,  but  as 
fellonv-eitizcns  with  the  sai?its,  Eph.  ii,  19. 

I  confess  there  may  be  some  seasons  and 
circumstances,  which  may  not  only  indulge, 
but  even  oblige  Christians  to  conceal  their 
character  and  profession.  Piety  and  prudence 
agree  well  together;  and  we  are  not  to  expose 
ourselves,  nor  our  sacred  things,  to  a  cruel  and 
scoffing  age,  without  an  apparent  call  of  Christ. 
Pearls  must  not  be  cast  before  swine,  lest  they 
trample  them  under  their  feet,  and  turn  again 
and  tear  us.  But  remember,  my  friends,  that 
this  can  new :.v  be  an  excuse  for  a  constant  and 
universal  neglect  of  the  profession  of  Christ, 
and  communion  with  his  churches:  and  doubt- 
less the  guilt  of  such  a  neglect  is  more  heinous 
in  a  day  of  liberty,  and  when  there  is  the 
temptation  and  danger. 

7th  Reason.    He  that  approaches  lo  God  the 
Father,and  holds  communion  with  him,  loves  to 
be  near  the  children,  and  to  hold  communion 
with  the  saints;  (or  he  that  loves  Cod  mus 
15 
ft 


170  Invitations  to 

his  brother  also,  1  John  iv,  21.  And  he  must 
shew  his  love  by  delighting-  in  their  company, 
and  dwelling  with  them,  in  the  house  of  their 
common  father.  He  must  and  will  hold  a  vis- 
ible fellowship  with  them,  as  he  hopes  he  has  a 
share  in  their  invisible  blessings.  All  their  in- 
firmities and  their  follies  do  net  disgust  him 
half  so  much,  as  the  image  of  God  in  them 
gives  him  pleasure:  he  loves  to  be  with  them, 
for  God  is  with  them;  and  he  longs  to  be  one 
of  them,  for  they  are  one  with  Christ,  united 
to  him  in  one  spirit.  There  is  a  more  intimate 
freedom  in  holy  conversation  among  the  inhab- 
itants of  one  house,  among  the  members  of  a 
Christian  church.  They  grow  into  an  inward 
acquaintance;  there  is  an  opening  their  bo- 
soms and  their  hearts  to  their  brethren,  and  a 
sacred  friendship  in  spiritual  affairs.  See  what 
affectionate  intimacy  David  expresses,  and 
what  kind  things  he  speaks  concerning  a  fel- 
low member  of  the  Jewish  church,  though  he 
indeed  proved  a  false  one,  Psal.  Iv,  13,  14, 
Thou  my.  equal,  my  guide,  and  mine  acquaint- 
ance; ive.took  sweet  counsel  together,  and  walk- 
ed unto  the  house  of  God  in  comfiany:  and  fel- 
low Christians  in  the  same  society  do,  or  should 
maintain  such  a  pious  amity. 

Surely  we  have  but  poor  evidences  that  our 
«ouls  approach  to  God  in  his  worship,  if  we 
have  mean  thoughts  of  his  family,  and  despise 
his  children,  as  though  they  were  not  worth 
be  one  with  us,  or  we  ashamed  to  be  one  with 
them.  Will  God,  the  glorious  and  the  holy 
dwell  amongst  them,  and  arc  they  too  despica- 
ble and  unworthy  to  have  onr  company?  Let  if  a 


CJiurch  Fcllowxhiji.  171 

iisk  our  own  hearts  if  we  are  related  to  God  by 
adoption,  and  become  his  children,  why  do  we 
not  join  ourselves  to  the  family,  and  hold  com- 
munion with  our  brethren? 


REFLECTIONS. 

I.  What  further  remarks  shall  we  make 
now,  at  last,  upon  this  doctrine,  and  this  dis- 
course? Surely  they  teach  us  to  make  a  severe 
reflection  upon  ourselves  and  our  conduct;  if 
we  find  no  desire  to  dwell  in  the  house  of  God, 
no  breathings  of  soul  after  the  fellowship  of 
saints,  and  the  special  ordinances  of  the 
church  of  Christ.  Either  we  labor  under 
some  mistake,  some  ignorance  of  duly;  or  we 
are  under  the  power  of  some  present  tempta- 
tion; or  else  our  fancied  approaches  to  God  are 
but  deceits  and  delusions.  Observe  my  words; 
I  cannot  say  this  is  the  case  of  all  that  are  not 
joined  to  the  disciples,  and  added  to  the  visi- 
ble church;  but  this  must  be  the  case  of  all 
that  have  no  desires  of  it.  They  that  have  no 
inclination  to  get  nearer  to  God  than  they  are, 
have  a  just  reason  to  think  they  were  never 
brought  near  him. 

II.  There  are  surely  some  sensible  defects 
or  corruptions  in  that  church,  or  there  is  a  de- 
cay of  religion  in  its  members,  where  church 
fellowship  is  not  still  esteemed  a  pleasure  and 
a  privilege.  Where  holy  communion  is  an  in- 
sipid and  tasteless  thing,  there  must  be  some 
degrees  of  distance  and  estrangement  between 


17"  2        Invitations  to  Church  Fellowship. 

God  and  his  people;  either  God  is  in  some 
measure  withdrawn  from  that  church,  where 
saints  delight  not  in  their  public  assemblies 
and  ordinances,  or  he  is  withdrawn  from  our 
souls,  if  we  take  not  delight  therein;  for  where 
God  dwells  among  his  saints,  pleasure  will 
dwell  too.  It  is  the  presence  of  Gcd  m 
heaven,  where  pleasures  are  grown  up  to  their 
full  perfection. 

Let  us  ask  our  souls,  whether  we  are  not  de- 
caying Christians?  Did  we  not  use  to  come 
up  to  the  house  of  God  with  joy,  and  worship 
together  with  delight?  And  that  perhaps  in 
times  of  difficulty  too,  as  well  as  in  days  of 
greater  liberty?  What  a  blessed  frame  of  spi- 
rit was  David  in,  Psal.  xlii,  4!  And  surely  we 
have  felt  the  same  sacred  pleasure  too,  when 
we  went  up,  as  it  were,  in  multitudes  to  the 
house  of  God,  with  the  voice  of  joy  and 
praise.  Is  it  thus  with  us  at  present?  Or  have 
we  lost  the  sense  and  savor  of  those  days?" 
Where  is  that  holy  desire,  that  impctient  long- 
ing and  thirsting  after  God,  which  once  ap- 
peared among  us?  Our  dwelling  in  the  house 
of  the  Lord,  has  perhaps  made  the  good  things 
of  his  house  familiar,  common,  and  contempt- 
ible. O  let  us  strive,  and  labor,  and  pn 
recovering  grace.  Decays  will  grow  upoi 
and  separate  us  farther  from  God,  and  from  the 
delightful  sense  of  his  favor,  unless  we  tire 
watchful,  find  repent  and  renew  our  first 


'THE  EXD. 


BOOKS, 

LATELY  FROM  THE  PRESSES 

OF 

SAMUEL   T.    ARMSTRONG, 

No.  50,  CORNHILL,  BOSTON. 


1,    CHRISTIAN    RESEARCHES 

IN  ASIA.  By  the  Rev.  Claudius  Jjuchanan; 
D.  1).  late  Vice  Provost  of  the  College  of  Fort  Wil- 
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Memoir  of  the  Expediency  of  an  Ecclesiastical  Estab- 
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a  SERMON  preached  before  the  society  of  Missions 
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felt  a  still  livelier  sense  excited  by  the  account  which 
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Observer  for  April,  1811.  p.  228. 
*15 


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PROPHECIES  relative  to  Antichrist  and  the  last 
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of  that  Terrible  Power:  and  a  Treatise  on  the  seven 
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ses, originally  addressed  to  seamen,  the  author  has 
added  a  few  others  to  render  the  whole  a  compend 


■ 


"T  instruction  :nore  full  and  appropriate.  The  sub- 
jects are,  however,  of  general  concern;  and  the  vol- 
ume may  be  useful  on  shore  as  well  as  at  sea,  in  the 
country  as  well  as  in  the  town.  Bach  discourse  is 
followed  by  a  short  prayer. 


18.    Collye^s   LECTURES    ON 

SCRIPTURE  FACTS,  in  1  vol  8  iro.  on  fine  paper 
and  large  type;  to  contain  500  pages;  price  to  sub- 
scribers §2,  25,  bound  and'  lettered.  This  work  is 
highly  spoken  of  by  the  editors  of  the  London  Evan- 
gelical Magazine;  and  the  Rev.  Drs.  Morse  and 
Baldwin,  and  Rev.  Messrs.  Norton  and  Codman, 
have  given  letters  recommendatory  for  this  edition. 
Those  who  become  responsible  for  eight  copies  shall 
receive  a  ninth  gratis.  Dr.  Collyer's  other  works 
•will  be  printed  after  this  volume  is  out  in  a  corres- 
ponding manner.  This  work  will  very  speedily  go 
to  press,  and  it  is  hoped  will  be  ready  for  delivery  by 
1st  of  December. 


19.  The  LIFE  of  DAVID  BRAIN- 

ERD,  Missionary  to  the  Indians,  with  an  abridg- 
ment of  his  Diary  and  Journal  from  President  Ed- 
wards. By  John  Styles,  author  oi'an  essay  on  the 
Stage,  &c.  ]2mo.  1  Dollar. 


20.  The  Substance  of  THREE  DIS- 

COURSER,  delivered  in  Park-Street  f£urch,Boston; 

August  11,  1811.  By  Joseph  Buckminster,  D.D. 
Pastor  of  a  Church  of  Christ,  in  Portsmouth,  N.  H, 
"I  am  not  ashamed  of  the  Gospel  oi'  Christ,"  Pa.v  i- 
Price 


DR.  SCOTT'S  FAMILY  BIBLE. 

This  work  is  so  well  known  that  any 

thing  here  is  needless  by  way  of  recommendation. 
There  are  now  in  press  two  editions  of  it;  one  in 
quarto  which  is  sold  at  6  dolls,  per  volume,  handsome- 
ly bound  and  lettered;  vols.  1,4,  and  5,  are  ready. 
The  whole  will  be  comprised  in  5  vols,  of  this  size; 
and  to  this  edition  will  be  added  Butterwortlvs  Con- 
cordance. The  remaining  volumes  will  soon  be  done. 
Another  edition  in  octavo  is  in  forwardness;  to  be 
comprised  in  6  vols;  this  is  printed  on  superfine,  fine, 
and  common  paper,  the  first  is  sold  at  §3,50  per 
volume,  in  boards;  the  second  at.  g2,50;  and  the 
third  at  §2.  The  first  and  second  volumes  are  now- 
ready  for  sale.  S.  T.  Armstrong  is  agent  in  Boston 
for  the  publishers  of  both  editions,  and  will  be  happy 
to  furnish  subscribers  and  others.  Specimens  of  all 
the  kinds  may  be' seen  at  his  store. 


SCOUGAL'S  LIFE  OF  GOD  IN 

THE  SOUL  OF  MAN  ISmo.  will  soon  be  pub- 
lished in  a  neat  and,  handsome  s>yle,  with  an  Appen- 
dix. 


For  a  particular  Catalogue  of  Books  for  Sale,  I  beg. 
leave  to  refer  you  to  the  cover  of  the  Panoplist  and 
Magazine  from  ime  to  time.  All  orders  will  be 
executed  promptly.  The  Printing  Business  is  con- 
tinued, orders  in  that  line  will  meet  immediate  at- 
tention. 


